瑜伽師地論思所成地 · 體義伽他 · 第十四段「論議」

心要Essence

體義伽他大尾·四十四頌半·分二十七子段（古德判·辨揚深理故名論議）；末出全體義伽他攝頌嗢拕南（惡說貪流怖類與池流貪作劬勞得義論議十四種）。

一句話：「論議」段是體義伽他暨思慧地三伽他之總結——以「諸行無常」起、「過去無戀」（賢善頌）結，二十七題如一部小型佛法總集，貫之以無常·業果·戒慧·心識三世·阿羅漢·涅槃。

三個眼目

首尾一線（無常→七佛通戒）：開卷「諸行無常，有生滅法，由生滅故，彼寂為樂」（三世取蘊·彼寂為樂·配正見/緣起/苦滅二諦/三解脫門）；子20「諸惡者莫作…是諸佛聖教」（七佛通戒·三相奉行善·三相調伏心·不與他共）呼應首段「惡莫作」。
心識三世＝唯識落點：心＝意＝識。遠行＝過去識（無作者流生死）·獨行無身＝現在識（一一而轉·染污體不成實）·寐於窟＝未來識（居四識住有隨眠）。略義：過去長時染污無作者·現在剎那自性清淨·未來由放逸/不放逸染淨——即勝義伽他「彼先無染污〔…〕畢竟性清淨」之同骨。如來法身（子10）：勝義見佛則決定·世俗見則不決定。
譬喻最富·彌勒所問·賢善作結：龜藏殼·雞破殼·心城（骨墉筋肉·貪恚慢覆）·鳥飛空無迹·毒蛇首·斷多羅頂·蓮葉水滴；子25 念慧名色問答＝波羅延經阿氏多（＝彌勒·窺基 0105a14）所請問。結於賢善頌（子27）：過去無戀·不求未來·現觀無常無我，一日一夜「亦為賢善、第一賢善，當知超度此餘一切所有梵行」。

附·指引

心識三世·自性清淨客塵染 → 勝義伽他染污意(11-01)·成唯識論心意識；七佛通戒 → 體義首段惡莫作(11-03-01)；龜藏/卵生喻·五支真苾芻 → 三摩呬多地(地06)·聲聞地。義理開講見義疏。

The great tail-piece of the Body-Meaning Verses · forty-four verses and a half · divided into twenty-seven sub-sections (so judged by the ancient masters; "because it sets forth and displays the profound principle, it is named the Discourse"); at the end it gives the summary-verse uddāna (嗢拕南) gathering the whole Body-Meaning Verses (the fourteen kinds: ill-spoken, greed, flowing, dread, kinds, and pool, flowing, greed, toil, gaining, the meaning, the discourse — fourteen).

In one line: The "Discourse" cluster is the summation of the Body-Meaning Verses and of the three sets of Reflection-Stage verses — beginning with "all formations are impermanent" and ending with "no longing for the past" (the verse of the worthy and good), its twenty-seven topics like a miniature anthology of the whole Dharma, threaded through with impermanence · karma and its fruit · discipline and wisdom · the mind-consciousness through the three times · the arhat · nirvāṇa.

Three Points of the Eye

Head and tail on a single line (impermanence → the seven-buddhas' common precept): the opening "all formations are impermanent, subject to the law of arising and ceasing; because they arise and cease, their stilling is bliss" (the grasping aggregates through the three times · their stilling is bliss · matched with right view / dependent origination / the two truths of suffering and its cessation / the three gates of liberation); sub-section 20, "do no manner of evil … this is the holy teaching of the buddhas" (the seven-buddhas' common precept · upholding the good in three respects · subduing the mind in three respects · not held in common with others) echoes the first cluster's "do no evil."
The mind-consciousness through the three times = the Consciousness-Only landing-point: mind = mentation = consciousness. "Travels far" = the past consciousness (no agent, flowing on through birth-and-death) · "travels alone · bodiless" = the present consciousness (turning one at a time · the defilement-substance not established as real) · "sleeps in a cave" = the future consciousness (dwelling in the four stations of consciousness, having the latent proclivities). Summary of the sense: for a long time in the past defiled, without an agent · in the present, in each instant, intrinsically pure · in the future defiled or pure according to heedlessness or heedfulness — the very same backbone as the Ultimate-Meaning Verses' "formerly it had no defilement 〔…〕 in its ultimate nature, pure." The Tathāgata's Dharma-body (sub-section 10): to see the Buddha in the ultimate way is certain · to see in the conventional way is not certain.
Similes densest · Maitreya's question · closing on the verse of the worthy and good: the turtle drawing in its shell · the chick breaking its shell · the city of the mind (bone-walls, sinew and flesh · occupied by greed, hatred, and pride) · the bird flying through the empty sky and leaving no track · the head of the venomous snake · the topped palmyra · the water-drop on the lotus leaf; the question-and-answer of mindfulness-and-wisdom and name-and-form in sub-section 25 = asked by Ajita in the Pārāyaṇa Sūtra (= Maitreya · Kuiji 0105a14). Ending on the verse of the worthy and good (sub-section 27): no longing for the past · not seeking the future · contemplating impermanence and not-self in the present — even for a single day and a single night, "this too is worthy and good, foremost among the worthy and good; know that it surpasses all the rest of the holy life whatsoever."

Appended · Guidance

The mind-consciousness through the three times · intrinsically pure, defiled by adventitious dust → the Ultimate-Meaning Verses' defiled mentation (11-01) · the Cheng Weishi Lun on mind, mentation, and consciousness; the seven-buddhas' common precept → the Body-Meaning Verses' first cluster "do no evil" (11-03-01); the similes of the turtle's shell / birth-from-the-egg · the true bhikṣu of five branches → the Stage of Meditative Equipoise (Stage 06) · the Śrāvaka Stage. For the doctrinal exposition, see the Exposition.

原典Canonical · verbatim

諸行無常，有生滅法。由生滅故，彼寂為樂。今此頌中，蘊及取蘊皆名諸行。此中義者，意在取蘊。是五取蘊略有三種，謂去、來、今。諸行無常者，謂彼諸行本無而生，生已尋滅。若過去生，過去所得諸自體中所有諸蘊，皆過去故，已謝滅故，生已沒故，體是無常。若未來生，未來所得諸自體中所有諸蘊，皆未生故，非已起故，未滅沒故，可生起故，是有生法。若現在生，現在所得諸自體中所有暫住支持存活有情諸蘊，皆死法故，可為殞滅之所滅故，是有滅法。若彼諸蘊，在於未來所得自體，是有生法；於中都無所得自體是常、是恒，乃至即當如是正住。唯除纔生，生已尋滅。若諸有情於現法中，永盡未來諸蘊因者，一切未來自體諸蘊皆不生故，說名彼寂。又復此寂，由二因緣說之為樂。一者、一切苦因滅故，一切麁重永止息故，於現法中安樂住故，說之為樂。二者、當來生老病等所有眾苦永解脫故，說之為樂。復次，今當略辨上所說義。謂薄伽梵此中略說，正見依處及正見果。復有差別。謂略顯示遍知依處及彼斷滅。又略顯示所遍知法及與遍知。又略顯示三世諸行所有雜染，及彼寂故所有清淨。又略顯示諸緣起法及緣起滅。又略顯示苦諦、滅諦。又略顯示空與無願二解脫門所依處所，及顯無相一解脫門所依處所。又略顯示聖諦現觀相違二法斷所依處。言二法者，一、隨順戲論，二、怖無戲論。又略顯示不共外道二對治法。何等為二？一者、所知無顛倒性，二者、所證無顛倒性。無逸不死跡；放逸為死跡。無逸者不死；縱逸者常死。今此頌中，云何無放逸是不死迹耶？謂如有一，依四所依立四種護。謂命護、身護、心雜染護、正方便護。是名不放逸。此不放逸為依、為持，涅槃資糧未圓滿者，令速圓滿；已圓滿者，令於現法得般涅槃。云何放逸為死迹耶？謂如有一居家白衣，於諸欲境耽著受用，造不善業。或有出家，現四無護。謂命無護乃至正方便無護。如是放逸通於二品。謂在家品及出家品。即此放逸為依、為持，樂生本行，造生本業。因此故生，生已壽終，生已夭沒。云何無縱逸者不死，縱逸者常死耶？謂死有五種。一者、調善死，二者、不調善死，三者、過去死，四者、現在死，五者、未來死。若善修習此無縱逸補特伽羅，於現在世由調善死而正死時，由過去死已死，於過去世，亦由不調善死；於現在世，不由不調善死而死，於未來世，不由調善死，不由不調善死而死。故名不死。若有縱逸補特伽羅，於現在世由不調善死而正死時，於過去世，亦由不調善死已死；於現在世，即由不調善死而死；於未來世，亦由不調善死當死。故名常死。復次，今當略辨上所說義。謂薄伽梵此中略示，無縱逸者，道諦、滅諦；有縱逸者，集諦、苦諦。又略顯示處非處性、自業作性。前半顯示處非處性，後半顯示自業作性。又前半顯示師於弟子作所應作，後半顯示諸弟子等自所作義。眾生尋思所鑽搖，猛利貪欲隨觀妙；倍增染愛而流轉，便能自為堅固縛。今此頌中，云何尋思之所鑽搖？謂如有一，於先所得、先所受用諸欲境界，不正作意，發生不善依於耽嗜諸惡尋思。云何猛利貪欲？謂如有一，於昔餘生修習貪欲，亦多修習；由是因緣，令此生中，於先所得、先所受用諸欲境界，雖正作意，而被貪欲散壞其心。云何隨觀淨妙？謂如有一，不善護身，不攝諸根，不住正念，遊行聚落，見甚少年可愛美色諸母邑已，便不如理取淨妙相；由此因緣，身心燒惱。云何倍增染愛？謂由五種相貌，當知染愛增長。何等為五？謂如有一，雖於下劣諸欲境界，尚生猛利諸貪欲纏，耽著不捨，何況上妙。又以非法多分凶暴積集珍財，不以正法，亦常攝受增上眾具。又於輕賤無所用物，尚不欲捨，何況貴重。雖為追求少劣財物，尚行眾多身語意惡，何況多勝。又於受持少小妙行，其心尚無趣向愛樂，何況廣大。又於涅槃尚不樂聞，何況欲得。云何堅固縛？謂由三種相，知堅固縛。一、堅牢故；二、苦所觸故；三、長時隨逐故。於現法中，由惡行根貪瞋癡故，知縛堅牢；於當來世，由生那落迦、傍生、鬼趣，知苦所觸及長時隨逐。復次，今當略辨上所說義。謂略顯示依二失壞因，有二種失壞。何等名為二失壞因？謂不正思惟力及因力。云何名為二種失壞？謂方求失壞及受用失壞。云何不正思惟力？謂隨念先所受用境界因緣所生不正思惟，或邪分別現前境界因緣所生不正思惟，或邪取相不正思惟，或即於彼若住、若行不正思惟。云何因力？謂於可愛境界宿習欲貪。云何方求失壞？謂如有一，成就二種失壞因故，以非正法，或以凶暴，追求積集所有邪財。云何受用失壞？謂如有一，於先所得順樂、順苦、順非苦樂諸境界中，或有於一生染、生著，廣說乃至不知出離而受用之。或有於一發生憎恚，憎恚所蔽。或有於一發生愚癡，愚癡所蔽。彼由如是貪染所蔽，乃至愚癡之所蔽故，行身語意種種惡行；為貪瞋癡三堅固縛之所纏縛，亦為那落迦、傍生、鬼等諸縛所縛。又有差別。謂愛結所繫補特伽羅，略有七種雜染，當知皆是貪愛所作。謂隨念雜染、不自在雜染、境界雜染、熱惱雜染、善趣相應雜染、惡趣相應雜染、諸見雜染。云何隨念雜染？謂如有一，不正隨念先所受用可愛境界，悕望追求，令心散壞。云何不自在雜染？謂如有一，宿世串習貪欲法故，今世貪欲為性猛利；雖復如理於可愛境隨念作意，而有悕望追求貪欲散壞其心。彼由貪欲極猛利故，心不自在。云何境界雜染？謂如有一，遊城邑等，現前會遇容色端嚴可愛境界；由彼境界極端嚴故，隨美妙相心識纏綿，因此發生悕望追求種種貪愛。云何熱惱雜染？謂如有一，由是三種能長貪愛諸雜染故，令已貪愛展轉增盛；追戀過去已受用境，悕求未來當受用境，耽著現在正受用境，乃令身心周遍熱惱。云何善趣相應雜染？謂即由彼貪愛集諦增上力故，行身語意種種妙行，得生善趣，或天、或人；彼於樂受耽著不捨，醉悶而住，專行放逸。云何惡趣相應雜染？謂即由彼貪愛集諦增上力故，行身語意種種惡行，身壞命終墮諸惡趣，生那落迦等；於彼生已，便為種種極重憂苦，惡心、憤心之所擾惱。云何諸見雜染？謂即由彼貪愛集諦增上力故，會遇惡友，說顛倒法，為令雜染得解脫故。彼雖悕求雜染解脫，由遇如是倒說法故，不證解脫。於六十二諸見趣中，隨令一種邪見增長；於諸緣起法，愚癡增上故。彼由如是見結所繫，於五趣等生死大海，不得解脫。住法具尸羅，有慚、言諦實，能保愛自身，亦令他所愛。今此頌中，云何住法？謂於如來所證善說正法毘奈耶中，淨信出家，樂修梵行。云何具尸羅？謂如是出家、如是愛樂故，於戒無缺。乃至無雜相續而作、相續而轉，於諸學處能受能學。云何有慚？謂慚於可慚，慚於能生惡不善法。謂能順惡戒、穴戒因緣，即不正相、不正尋思，若諸煩惱及隨煩惱。云何言諦實？謂發露諸惡、不藏諸惡。若有所犯，即於智者同梵行邊，如實自舉，如法對治。復次，今當略辨上所說義。謂薄伽梵於此頌中，略顯四因所攝尸羅清淨。謂能正受故；受已不穴故；遠離穴因故；雖由無知、放逸穴已，即便如法而對治故。當知是名此中略義。若見他惡業，能審諦思惟；自身終不為。由彼業能縛。今此頌中，云何見他惡業，審諦思惟？謂如有一，或善男子、或善女人，為性聰慧，成就如理諦觀法忍。見他現行惡行因故，便遭種種挫辱楚撻，又為王人執至王所，廣說如經，乃至斷命。見已便作如是思惟：觀觀是人，於現法中造作如是惡不善業，即於現法還受如是辛楚果報；乃至止止如是惡不善業，終不應為、終不應作、終不應行，終不應犯。即彼又見屠羊、雞、猪，廣說一切不律儀眾。不由如是作業伎能活命方術，而乘象馬車乘輦輿；又不因此能致廣大財寶庫藏，令不散失；然為世間之所訶毀。凡在傭俗，尚不以身暫相觸受，而遠避之，況餘賢哲。見已便作如是思惟，餘如前說。即彼又見他人巨富，饒大財寶；然由嬾惰多住縱逸，經過日夜，淹積歲月，所有珍財僮僕基業，及諸善法，漸漸衰退。見已便作如是思惟，餘如前說。即彼又見種種有情身相差別。或有生盲、生聾、生瘂、或瞎、或跛、或癬、或癩、或復短壽、或惡形色、或多疾病、或貧賤家、或少支屬、或弊惡慧、或扇宅迦、或半宅迦、或醜形類，餘即不爾。見已便作如是思惟：觀觀是人，先作種種惡不善業，今受如是苦惡果報；乃至止止如是惡不善業，餘如前說。即彼又見他人黠慧，無有嬾惰，具足翹勇。所謂能作營農、商賈、行船等業，及能正作言論事業。彼雖具足如是翹勇，所作事業數漸衰損，終無成辦。見已便作如是思惟，餘如前說。即彼又見二人出家，趣於非家，同修梵行。一、於衣服、飲食等利有所匱乏，一則不爾。見已便作如是思惟，餘如前說。即彼又見或有國王，或是王等，大地封疆咸皆克伏，堅著不捨。但為一身一具骸骨，唯為現在少小安樂，身語意門現行無量廣大惡行，損壞多生多身安樂，當受多生多身大苦。見已便作如是思惟：觀觀是王、或是王等甚為愚弊，唯知保愛一生一身，不知保愛多生多身，唯愛現在少時小樂，不愛當來多時大樂，亦非不愛多生重苦；乃至止止如是惡不善業，終不應為、終不應作、終不應行、終不應犯。復有或善男子、或善女人，為性聰慧，獲得天眼；用此天眼見諸有情死時、生時，如經廣說，乃至生在大那落迦中。見已便作如是思惟：觀觀是人、於現法中造作如是惡不善業，令受後法辛楚果報；乃至止止如是惡不善業。餘如前說。如是或善男子、或善女人，見他所作諸惡業已，由四種行，諦善思惟、諦善觀察。何等為四？一者、觀察或因違越，或邪活命，或放逸懈怠，於現法中造作種種惡不善業，即現法受非愛果報。二者、觀察或有有情依身差別，或有所作而不果遂，或有所求而不果遂，皆由先造惡不善業，故現法中各受如是非愛果報。三者、觀察或有國王或與王等，因現法中行諸惡業，比知當來定受種種非愛果報。四者、觀察諸有情類死時、生時，因現法中造作種種惡不善業，後法中受非愛果報。彼由如是如實知故，終不自作。云何業縛？謂樂諸業故，由業重故，於業果報不自在故。樂諸業者，謂如有一，串習惡故，愛樂諸惡。由此因緣，於諸善法心不能入。是初業縛。由業重者，謂如有一，於無間業，或有具造，或不具造。由此因緣，雖有欣樂於佛所證善說正法毘柰耶中，暫時出家尚不能得，況當能獲沙門果證。如是名為第二業縛。於業果報不自在者，謂如有一，由身語意惡行因緣，生諸惡趣。生彼處已，不得自在，不能自任長夜受苦；或生邊地，於彼絕無四賢善眾，所謂苾芻，廣說乃至鄔波斯迦。如是名為第三業縛。復次，今當略辨上所說義。謂薄伽梵於此略示，依諸有情業業果報，如理思惟；及顯如理思惟為先，法隨法行。當知是名此中略義。賢聖常說最善語；愛非不愛語第二；諦非不諦語第三；法非非法語第四。今此頌中，言善語者，所謂善說、善言、善論。當知善說有三種相。所謂悅意、無染、唯善。由第一語，令他慶悅。由第二語，令自尸羅終無穿缺。由第三語，能令他人出不善處，安住善處，因此引攝利益安樂。或有愛語，非諦、非法。謂如有一，以美妙言，稱讚他人非真實德。或有諦語，非愛、非法。謂如有一，以染污心，發麁惡言，訶責他人真實過惡。或有法語，亦愛亦諦。謂如有一，善知稱讚及與訶責。知可稱讚、可訶責已，然不稱讚，亦不訶責，唯善方便為說正法，能令彼人出不善處安住善處。復次，今當略辨上所說義。謂薄伽梵此中略示，所有善語，若標、若釋。當知是名此中略義。信、慚、戒、施、法、善人所稱讚；是名趣天道，能往天世間。此頌所明，謂如有一，於佛所證法毘奈耶，獲得正信。恥在居家。受持淨戒。趣得衣服、飲食、臥具，便生喜足；減除器物，儉約資緣。凡所獲得如法利養，終無私隱，必與智人同梵行者而共受用。所有正法初中後善，稱揚梵行，所謂契經乃至論議，皆能受持、研尋、究達，傳授他人，廣為開闡。彼既成就是諸善法，當知必獲三種勝利。一者、諸佛諸佛弟子真實善人之所稱讚。二者、若彼尸羅財施之所攝引福德資糧、法施攝引智慧資糧善圓滿者，便得趣入證解脫處，清淨諸天眾同分中。三者、若彼二種資糧猶未圓滿，便能令彼速得圓滿。身壞已後定生善趣，多往天上樂世界中。復有差別。謂如有一，於佛所證法毘奈耶獲得正信；信惡尸羅當墮惡趣，信慳貪者得貧窮報。如是信已，於現法中惡戒、慳貪深生羞恥。以羞恥故，棄惡尸羅，受清淨戒；棄捨慳貪，以無垢心安處居家，廣說乃至善行布施。由此因緣，於現法中聖賢所讚；身壞已後，乃至當生善趣天上樂世界中。復次，今當略辨上所說義。謂薄伽梵此中略示，在家、出家二種正行，及正行果所有勝利。當知是名此中略義。多聞能知法；多聞能遠惡；多聞捨無義；多聞得涅槃。此頌所明，謂如有一，於依先時正所應作施論、戒論、生天之論，無倒教法恭敬聽聞；聞已遂能了知其義。謂現法中種種惡行，及當惡趣苦無義因諸惡行所，應速遠離；及往善趣，捨生惡趣苦無義因。彼由了知如是法義，法隨法行，能遠苦因、能引樂因；由此因緣，得樂捨苦。若於增上四聖諦等相應教法恭敬聽聞，聞已遂能了知其義。謂一切有生死大苦寂靜涅槃。彼由了知如是法義，若根已熟，資糧已滿，便能獲得如是義識。心清淨故，纔聞法已，於諸聖諦未現觀者，能入現觀；已現觀者，便得漏盡。若根未熟，資糧未滿，即由如是遠離諸惡，依增上戒起增上心，依增上心發增上慧，由此能捨一切苦本煩惱無義，證得涅槃。復次，今當略辨上所說義。謂薄伽梵此中略示，先聞正法，如理思惟；先如理思，法隨法行；法隨法行為先因故，得勝利果。當知是名此中略義。智者如空無染污，不動猶如天帝幢；如泛清涼盈滿池，不樂淤泥生死海。今此頌中，辯阿羅漢苾芻心善解脫，超諸戲論，猶如虛空。何以故？譬如虛空離諸戲論，淨與不淨皆不能染。諸阿羅漢亦復如是，一切世法若順、若違皆不能染。所謂利、衰，乃至苦、樂。又諸有學已離欲貪，向阿羅漢，於四念住善住其心，修無相心三摩地時，如天帝幢；於其一切動發憍舉、戲論營為、生願俱行所有貪愛，不能傾動。又諸有學已離欲貪，得不還果，於上解脫心生欲樂。譬如遊泛清冷泉池，於愛味定上分諸結熱淤泥中，終不欣樂。由於此中不欣樂故，亦不欣樂生死大海。復有差別。謂阿羅漢所有飲食、言說、遊行，處無相住，有餘依苦之所隨逐。如其次第，三處應知。復有差別。謂慧解脫諸阿羅漢、有學身證，及俱解脫諸阿羅漢。如其次第，三處應知。復次，今當略辨上所說義。謂薄伽梵此中略示，離三界欲於佛聖旨猶有餘依，離欲界貪勝進道攝，及不還果。復有差別。謂略顯示解脫勝利、等持勝利、智慧勝利。復有差別。謂略顯示增上心、慧學所得果。及顯增上心、慧二學。若以色量我，以音聲尋我；欲貪所執持，彼不能知我。若於內了知，於外不能見；由內果觀察，彼音聲所引。若於內無知，於外而能見；由外果觀察，亦音聲所引。若於內無知，於外不能見；彼普障愚夫，亦音聲所引。若於內了知，於外亦能見；英雄出離慧，非音聲所引。此頌所明，謂如有一，體是異生，未斷虛妄分別欲貪，觀見世尊具三十二大丈夫相，遂便測量：此薄伽梵，定是如來應正等覺，其所說法決定微妙，其弟子眾所行必善。彼於後時，近不善人，聞不正法，隨逐他論及他音聲，信順於他，他所引攝；他所引故，於佛法僧還生毀謗。如是皆由不如實知如來法身，故致如此。復有異生，由內靜慮果天眼通，遠見世尊，便作是解：此薄伽梵，定是如來應正等覺。餘如前說。復有由外欲界繫業果報肉眼，見已測量；當知彼亦隨逐他論及他音聲，信順於他，他所引攝。復有異生，於爾所見都無所有；彼普被障，長時為他音聲所引。若諸賢聖，除斷、調伏、超越欲貪，得聖慧眼。彼由如是聖慧眼故，於內證解如來法身。雖於外見如來色身，或見制多，或圖畫等，而能了知非第一義應正等覺。彼由如是於內正知，於外正觀，不隨他論及他音聲，不信順他，非他所引，於佛法僧決定信受。如是皆由如實了知如來法身，故致如此。復次，今當略辨上所說義。謂薄伽梵此中略示，若唯世俗見如來者，則不決定；若以勝義見如來者，是則決定。當知是名此中略義。第六增上王、染時染自取；於無染、不染，染者名愚夫。今此頌中，第六增上王者，謂心、意、識。若有已渡五暴流，未渡第六意暴流；爾時其心隨逐諸定所有愛味，故名染時。復有補特伽羅，於長夜染取為己有，於可愛法執藏不捨，是故說彼為染自取。貪名為染；因貪所生當來世苦，亦名為染。若染自取，於所染心不隨功用，攝受、遮止、修意對治作意故；如是彼心於現法中無有染污。於無染心，此染自取當來世中因彼諸苦，亦無有染。若有於彼隨作功用，而不攝受、亦不遮止、不修意對治作意故；依此苦因，長夜受苦。於此苦因不能遠離，故名愚夫。復次，今當略辨上所說義。謂薄伽梵此中略示，遠離苦因所有勝利，及顯苦因能感自苦，是愚夫性。當知是名此中略義。有城骨為墉，筋肉而塗飾；其中有貪、恚、慢、覆、所任持。今此頌中，所言城者，謂心、意、識。此城唯以骨充甎石，筋代繩絍，肉當塗漫，為形骸墉周匝圍繞。此城中有違害善說法毘柰耶所有善法，四種惡法之所任持。二是在家諸受欲者，謂貪與瞋。二是惡說法毘柰耶中而出家者，謂慢與覆。由著諸欲、悕求諸欲，與鄙穢行不相違背，於善說法及毘柰耶尚不信受，況當修善。恃惡說法而生憍慢，不能自然趣佛世尊、或弟子所；設佛世尊、或佛弟子由悲愍故，自往其所，然彼由覆、隨煩惱、纏染污其心，尚不如實發露己過，況能信解修諸善法。如是當知，於彼善說法毘柰耶相應善法二種心城皆不能入，何況復能取為己有。復次，今當略辨上所說義。謂薄伽梵此中略示，在家、出家總由四種雜染因緣，失壞善說法毘柰耶。當知是名此中略義。如龜藏支於自㲉，苾芻善攝意尋思；無所依止、不惱他，證般涅槃無所謗。此頌所明，謂如有一，依初靜慮捨三惡尋。所謂欲尋、恚尋、害尋。又能棄捨初靜慮地諸善尋思，安住無尋無伺定中。如龜藏支於其自㲉，略攝尋思亦復如是。無尋無伺定者，應知此上乃至有頂。彼於此定正安住時，不生愛味。出已成就可愛樂法，調順柔和，易可共住，不惱有智同梵行者。又為智人同梵行者欣樂共住。又復成就無違諍法。彼由如是正方便故，於諸聖諦能入現觀，及得漏盡。彼於諸法不由他信，獲得善淨勝智見故，如實了知法真是法，毘柰耶真是毘柰耶。由如是知故，終不依止諸見顛倒，於法謗法，及於非法亦謗非法；終不顯示非法為法，法為非法，非毘柰耶為毘柰耶，或毘柰耶為非毘柰耶。復次，今當略辨上所說義。謂薄伽梵此中略示，善說法者四種擾亂斷對治道。何等名為四種擾亂？一、染不染尋思擾亂，二、於勝定愛味擾亂，三、互相違諍訟擾亂，四、於正道誹謗擾亂。當知是名此中略義。等不等而生，牟尼捨有行。內樂定差別，如俱舍卵生。此頌所明，謂佛示現住最後有菩薩位時，先所獲得三十有二大丈夫相，八十隨好圓滿莊嚴妙色身生，於後證得阿耨多羅三藐三菩提時，其色身生與前正等。其名身生，由勝無漏不相似故，與前不等。又佛示現內寂靜樂、及沙門樂、為依止故，得定自在；如定心力，捨諸壽行及諸有行。彼捨邊際妙色身生，與前正等。其名身生與前不等，故有差別。如因其㲉卵生雞等，依卵而生，即此生已，漸漸增長，種類相似，破㲉而出。如是如來色身、名身差別道理，當知亦爾。此中差別，謂佛世尊若不棄捨諸壽行者，應滿壽量方般涅槃。定力所持，捨壽行故，不滿壽量而般涅槃。復次，今當略辨上所說義。謂薄伽梵此中略示，捨諸壽行，色身、名身二種差別，及顯棄捨所依因緣。當知是名此中略義。無淤泥等欲，無魑魅等瞋；無羅網等癡，無江河等愛。此頌所明，謂有四種能為世俗不自在法，世間現見能令有情不自在轉。一者、陷溺淤泥；二者、鬼魅所著；三者、入於羅網；四者、墮駛流河，隨流漂溺。復有四種能為真實不自在法，能令有情不自在轉，當知亦爾。何等為四？謂如有一，生長欲界，陷溺不淨腥臊生臭諸欲淤泥，不能自在引發守護增長善法。又如有一，棄捨諸欲，於善說法毘奈耶中而得出家。心懷忿怒，性多惡言；由忿所持，不得自在；不數學處，動生違越；於諸智者同梵行所，屢以麁言擊刺、訶擯、侵惱、毀辱。又如有一，棄捨諸欲，於惡說法毘奈耶中而得出家，入諸惡魔大癡見網。彼既入已，流轉生死，不得自在。又如有一，生長上分諸離欲地，於諸愛結未能永斷，亦未遍知，不得自在，還生下界，順流而住，難可出離。復次，今當略辨上所說義。謂薄伽梵此中略示，諸界、諸品愚夫纏縛。復有差別。謂如有一，陷欲淤泥，不能自在於善說法毘奈耶中清淨出家。又如有一，為性忿怒，忿怒所蔽，憤恚纏心，尚於自身或害、或損，何況於他。又如有一，成就癡品諸惡邪見。謂無父母，毀謗父母，於父母所反悕敬養，況自能為。又如有一，廣集諸欲，貪愛所漂，不得自在；尚不欲自食，況能惠於他。如是四法，當知能障諸聰慧者四應知法。謂善說法毘奈耶中清淨出家、遠離恚害、敬事父母、樂行慧施。虛空無鳥迹，外道無沙門。愚夫樂戲論，如來則無有。此頌所明，謂有眾生悕樂勝欲，欲求所攝；又有眾生悕樂勝身，有求所攝；又有眾生悕樂沙門及婆羅門所有解脫，梵行求攝。此中欲求、有求攝者，謂我因少分布施、少分持戒，當得往生善趣天上樂世界中，以妙五欲而自賞納，歡娛遊戲。彼既修習如是願已，得最勝欲及最勝身。譬如眾鳥翱翔虛空，遍虛空中無安足處，如是眾生，於其所得無常諸欲及身分中都無安住，當知亦爾。若樂沙門及婆羅門所有解脫梵行求攝，復有二種。或依善說法，或依惡說法。依惡說法諸外道輩，並無沙門。依善說法邪梵行求所攝受者，亦無沙門。正梵行求所攝受者，得有沙門。又此一切三門所攝，或欲求門、或有求門、或梵行求門。如是皆名樂著戲論。當知如來棄捨一切所有悕求，故無戲論。即以此義，類知如來諸弟子眾，正梵行求所攝受者，亦無戲論。復次，今當略辨上所說義。謂薄伽梵此中略示，離善說法及毘奈耶勤精進者，皆空無益。當知是名此中略義。住戲論皆無，踰牆、塹離愛。牟尼遊世間，天人不能識。此頌所明，謂阿羅漢苾芻永離貪愛，由四種相，於惡魔怨一切愚夫所繫屬主，解脫自在，隨意遊行空閑聚落。有諸愚夫，遇見如是真阿羅漢，於最究竟自在遊行，不如實知，便於二處妄生輕毀。云何此善男子棄捨自屬養命珍財，乃求屬他資生眾具？何故棄捨生天方便，苦勤精進求有斷滅？是諸愚夫見生天上有勝功德，見處居家有多財產，故於牟尼妄生輕忽。彼所事天，於此牟尼廣大功德尚不能了，況能事者而能識知。云何離愛諸阿羅漢由四種相，於惡魔怨一切愚夫所繫屬主，解脫自在？謂諸愚夫由四識住，為魔怨主之所驅役，令生死中往還五趣；非阿羅漢。又諸愚夫如由重過，為魔怨主之所驅役。謂或增益、或復損減諸惡見故，發起種種執刀杖等惡不善法，墮諸戲論，生諸惡趣，令造種種諸惡業緣；非阿羅漢。又諸愚夫如由中過，為魔怨主之所驅役，令處欲愛繫縛垣牆，不能出離欲界生苦；非阿羅漢。又諸愚夫如由輕過，為魔怨主之所驅役，令生色界及無色界，無明深塹周匝圍繞，閉在生死眾苦牢獄，於生等苦不得出離；非阿羅漢。復次，今當略辨上所說義。謂薄伽梵此中略示，一切愚夫羞不應羞，應羞不羞；於不應怖而生怖見，於應怖中生無怖見。當知是名此中略義。若有熏除諸尋思，於內無餘離分別；超過礙著、諸色想；四軛蠲除、不往生。此頌所明，謂如有一，已入有學位，未離欲界欲。依初靜慮，熏除欲界諸惡尋思。依第二靜慮，內等清淨心一趣性，初靜慮地所有分別無餘永離，無復分別。依第三靜慮，超過第二靜慮地諸喜礙著；依第四靜慮，超過第三靜慮地諸樂礙著。依無色定，超過一切所有色想。如是漸次，因依諸定，乃至有頂若定、若生，蠲除四軛。何等為四？一、蠲除染污尋思軛，二、蠲除不染污尋思軛，三、蠲除喜樂繫縛軛，四、蠲除一切色想軛。由此因緣，於諸下地不復往生。當知異生雖到有頂若定、若生，猶為四軛所繫縛故，於諸下地還復往生。復次，今當略辨上所說義。謂薄伽梵此中略示，到有邊際有學、異生二種差別。當知是名此中略義。惠施令福增，防非滅怨害，修善捨諸惡，惑盡得涅槃。此頌所明，謂如有一，於佛所證法毘奈耶獲得正信，雖處居家，而心遠離慳垢纏縛，受持七種依福業事。由此因緣，若行、若住，廣說如經，乃至生長如是福德。若有復能於善說法毘奈耶中清淨出家。既出家已，具足忍力，為護尸羅，雖遭他罵、侵惱、訶責，或以身手、瓦礫、刀杖歐擊傷害；恐壞尸羅，當為障礙，心無惡念，不出惡言，唯緣彼境與慈俱心，於一切方遍滿而住。由此因緣，於現法中自他相續所有怨害，並皆止息；當生無惱樂世界中，無多怨敵，為世欣仰，眾所樂見。如是善修正方便已，依增上戒起增上心，依增上心發增上慧。當於聖諦入現觀時，則能永捨趣惡趣業及諸惡趣。又修如先所得道故，漸次永除所有諸結，於有餘依涅槃界中而般涅槃。如是後時，於無餘依涅槃界中，復般涅槃。復次，今當略辨上所說義。謂薄伽梵此中略示，得淨信者四種正行。一、感財富行；二、感善趣行，三、離惡趣苦，清淨修行；四、離一切苦，清淨修行。當知是名此中略義。諸惡者莫作，諸善者奉行，自調伏其心，是諸佛聖教。此頌所明，謂如有一，於佛所證法毘奈耶獲得正信，於一切種、一切因緣、一切處所所有惡行，皆能斷滅；於善說法毘奈耶中，能善受學尸羅律儀。彼由三相奉行諸善。謂善住尸羅，守別解脫清淨律儀，乃至受學所有學處。依增上戒學發增上心學，依增上心學發增上慧學；彼由此故，於所知境如實知見。如是具足諸善法已，復由三相調伏自心。謂如實知故，能起厭患；由厭患故，能得離染；由離染故，能得解脫。復次，今當略辨上所說義。謂薄伽梵此中略示，三學學果、顯自聖教不與他共。當知是名此中略義。難調伏、輕躁，淪墜於諸欲；善調伏其心，心調引安樂。此頌所明，謂宣說心、若意、若識，長夜愛樂憒鬧雜處，於憒鬧處難得遠離、難可調伏。雖強安處無間修習諸善法中，而不一向能住離貪、離瞋、離癡，亦不一向能住策舉、無掉、寂靜；然復疾疾還生有貪、有瞋、有癡、下劣、掉舉及不寂靜。雖強安處內寂止中，長夜愛樂色聲香味觸故，於五欲境馳趣淪沒。諸聖弟子，於如是等樂著雜染能生苦心，終不縱其令自在轉，亦不隨順；數數思擇成辦遠離，恒修善法心一境性。彼由如是正定心故，能如實知；如實知故，能起厭患；由厭患故，能得離染；由離染故，能得解脫。彼既如是善調伏心盡苦因故，於現法中得安樂住，當來眾苦亦得永盡。復次，今當略辨上所說義。謂薄伽梵此中略示，能不隨順長夜流轉左道之心，及不隨順所得勝利。當知是名此中略義。於心相善知，能餐遠離味、靜慮、常委、念、受無染喜樂。此頌所明，謂如有一，有學見迹，能善了知止、舉、捨相。由此因緣，得四功德。謂心住一緣，遠離麁重，能善受用身心安樂；是初功德。又淨定心盡所修故、如所修故，能正審慮諸法道理，獲得內法毘鉢舍那；是第二功德。彼由如是清淨止觀為依止故，於所修習菩提分法，勇猛無間，能常修習、能委修習，無懈無憚；是第三功德。彼由如是無懈憚心，獲得第一正念正知心善解脫，又能受用解脫喜樂及無染樂，於現法中得安樂住；是第四功德。復次，今當略辨上所說義。謂薄伽梵此中略示，於相善巧四種功德。謂奢摩他所作、毘鉢舍那所作、無懈憚所作、到究竟所作。當知是名此中略義。無工巧活、輕自己、樂勝、諸根、盡解脫。無家、無所、無悕望、斷欲、獨行真苾芻。此頌所明，謂成就五支，永斷五支，當知得名真實苾芻。何等為五？謂不依止矯設方便邪活命法，亦不恃賴有勢之家，亦不修治名稱族望，亦不詐受諸佛所說、聖弟子說；猶如依止工巧處所，非法悕求衣服飲食。是名初支。又復減省器物眾具，善棄珍財，衣僅蔽身，食纔充腹，知足歡喜；凡所遊行，必持衣鉢。是第二支。又悕慕沙門、愛樂沙門，悕慕學處、愛樂學處；命難因緣，尚不違越所學禁戒，何況少小利養因緣。是第三支。又彼如是正修方便，淨命喜足，愛樂學處，於諸聖諦未現觀者，能入現觀，得清淨見；或時失念，暫爾發生惡不善尋，引起貪欲、瞋恚、愚癡，遲緩忘念，速復除遣。是第四支。又彼修習如先得道，於諸結、縛、一切隨眠、隨煩惱、纏，心得解脫。是第五支。如是名為成就五支。云何復名永斷五支？謂阿羅漢苾芻，於五處所不復能犯。所謂不能捨所學處，而復退還。又復不能有所貯積，執為己有而受用之，亦不受用諸欲境界。又復不能為財、為命，知而妄語。又復不能棄捨諸欲，行不與取。亦不復能永離貪欲，獨住獨行，而更習近非梵行法，兩兩交會。或計自作而招苦樂，或計他作、或自他作、或非自作亦非他作，不由因生而招苦樂。如是名為五支永斷。心遠行、獨行、無身、寐於窟；能調伏難伏，我說婆羅門。今此頌中，所言心者，亦名為意，亦名為識。此於過去一切愚夫，無量差別自體展轉及因展轉，雖無作者而流生死，前際叵知，故名遠行。此於現在一一而轉，第二伴心所遠離故，一切種心不頓轉故，名為獨行。又此現在，隨其自體初起現前，或由貪性、或由瞋性、或由癡性、或由一一所餘煩惱隨煩惱性，即彼自體不畢竟轉。如五色根，或同、或異、或劣、或勝，隨其自體初起現前，即此自體畢竟而轉。心不如是。何以故？心經彼彼日夜、剎那、臘縛等位，非一眾多種種品類，異生時生，異滅時滅。由心自性染污之體不成實故，名為無身。此未來世居四識住而有隨眠，可於後生有往來義，名寐於窟。若有聰慧，由此四相，能於過、現、未來世心，如實了知，修厭離滅及心解脫；彼能超度諸薩迦耶，到於彼岸，安住陸地，名婆羅門。復次，今當略辨上所說義。謂薄伽梵此中略示，心於過去長時染污，無作者性；於現在世性是剎那，自性清淨；於未來世由有放逸、不放逸故，染污、清淨。當知是名此中略義。誰能覆世間？誰能令不顯？誰復能塗染？誰為大怖畏？無明覆世間；放逸令不顯；戲論能塗染；苦為大怖畏。諸流處處漏，是漏誰能止？當說誰防護？眾流誰所偃？世間諸流漏，是漏念能止。我說能防護，由慧故能偃。念慧與名色，今問是一切，何當永滅盡？唯願為我說。念慧與名色，我說是一切，若諸識永滅，於斯永滅盡。云何念所行，諸識當永滅？今請垂方便，為釋令無疑。於內外諸受，都不生欣樂；如是念所行，諸識當永滅。若諸善說法，及有學異類，彼常委能趣，請大仙為說。不耽著諸欲，其心無濁染，於諸法巧念，是苾芻能趣。此是波羅延中，因阿氏多所請問頌。言世間者，略有三種。一、欲世間，二、色世間，三、無色世間。今此義中，意辨出家、在家二種世間。出家世間復有二種。一、惡說法，二、善說法。惡說法者，無明所覆。善說法者，由有明故，應可顯了；由放逸故，令不顯了。若諸在家異類白衣，為諸戲論之所塗染。當知戲論略有三種。謂三種言事，名為戲論；於四種言說，有所宣談，亦名戲論；能發語言所有尋伺，亦名戲論。若於過去、未來、現在三種言事，依四言說發起異類分別思惟，或違或順，是名塗染。若前戲論，若後塗染，諸在家者多分可得，是故說彼為諸戲論之所塗染。此中惡說法者無明所覆，善說法者放逸不顯，諸在家者戲論塗染，彼於現法苦因轉時，於此苦因不能如實知是苦因；於此苦因愛樂而住。由此因緣，生當來苦，即說此苦名大怖畏。又惡說法者，由無明門，從六處流漏泄眾苦；諸在家者，由戲論門，從六處流漏泄眾苦；善說法者，由放逸門，從六處流漏泄眾苦。如是無明、放逸、戲論諸門流漏，由聞他音、內正作意，於諸行中了知過患；此相應念逆流而轉，故能遮止。如是方便，名伏對治。若出世間正見所攝諸無漏慧，於三種流皆能偃塞。如是方便，名斷對治。於此流漏，若伏、若永二種對治，皆能斷故，俱名防護。又惡說法者及在家者，一向墮於染污品攝。若善說法毘奈耶中，二種可得。諸縱逸者，墮雜染品，非顯了攝；不縱逸者，墮清淨品，顯了所攝。又若已顯了、若應顯了，當知二種皆無放逸。諸阿羅漢斯已顯了，於不放逸，無更須作不放逸事；於四念住，若念若慧已善修故，已善證得清淨識故，唯有決定。於無餘依涅槃界中，善清淨識當永滅故，若念若慧亦隨永滅。餘依所攝先業所引一切名色，亦隨滅盡。乃至彼法未永滅來，於六恒住常善安住；於離欲地所有內受，及於諸欲相應外受，不生欣樂。如是名為諸阿羅漢正念現行，乃至壽盡識方永滅。若諸有學斯應顯了，於不放逸，應更須作不放逸事。彼復二種於不放逸不放逸事，謂常所作、委悉所作。有學異類。若諸有學極七反有，或復家家、一來果等，及於現法堪般涅槃，於下分結及上分結心無染污；為斷彼故，修習對治。又於諸欲不耽著故，諸下分結不能染污。心無濁故，諸上分結不能染污。又於一切有苦法中，如實知集乃至出離，於四念住善住其心。修習如先所得聖道，能趣究竟。如是修習對治道故，彼於一切不放逸中，諸所應作不放逸事，皆得究竟。復次，今當略辨上所說義。謂薄伽梵此中略示，諸在家者及於外法而出家者，決定雜染；及顯於善說法毘奈耶中而出家者，若行放逸墮染污品，若不放逸墮清淨品。當知是名此中略義。於諸欲悕求，或所期果遂，得已心定喜，至死而保愛。諸樂欲眾生，若退失諸欲，其色便變壞，如毒箭所中。若遠離諸欲，猶如毒蛇首；彼於愛世間，正念能超度。田事與金銀、牛、馬、珠、環釧、女、僕增諸欲，是人所耽樂。攀緣沈下劣，變壞生諸漏；從此集眾苦，如船破水溢。若永絕諸欲，如斷多羅頂；棄捨諸愁憂，猶蓮華水滴。此是義品中依諸欲頌。謂如有一，悕求未來所有諸欲；為獲得故，發勤方便，得已現前耽著受用。如是悕求及正受用所得諸欲，由此因緣生喜生樂。如是總名諸欲愛味。又彼悕求及正受用所有諸欲，於其所得、所受用事若退失時；隨彼諸欲戀著愛味，愛箭入心，如中毒箭，受大憂苦，或致殞歿。如是名為諸欲過患。又復毒蛇，譬諸欲境；毒蛇首者，譬諸欲中所有愛味。若諸愚夫愛味諸欲，貪著受用，如蛇所螫。若有多聞諸聖弟子，遠離諸欲所有愛味，如毒蛇首，終不愛染而受用之，廣說乃至不生耽著。彼於諸色所有貪愛，乃至於觸所有貪愛，皆能調伏、斷滅、超度。如是名為諸欲出離。又諸欲自性略有二種。一者、事欲；二、者煩惱欲。事欲有二。一者、穀。彼所依處，謂田事。二者、財。彼所依處，謂金銀等事。何以故？諸求穀者，必求田事；諸求財者，必求金銀等事。求金銀等復有二種。一者、事王，二者、商賈。求穀求田，方便須牛。求財事王，方便須馬。求財商賈所有方便，若金銀等共相應者，謂諸寶珠；金銀異類不相應者，謂環釧等。此舉最勝。若買賣言說事務，當知亦爾。積集如是財穀事已，受用戲樂所有助伴，謂諸女色。若未積集，招集、守護及息利中所有助伴，謂諸僮僕。如是財穀積集廣大，於此處所耽樂不捨。如是一切皆名事欲。煩惱欲者，謂於事欲隨逐愛味，依耽著識，發生種種妄分別貪。又於事欲，由煩惱欲令心沈沒，成下劣性。若彼事欲變壞散失，便生諸漏，愁歎憂悲種種苦惱纏繞其心。彼由如是於現法中諸漏蔽伏無有對治，猶如船破水漸盈溢，招集當來生老病等種種苦惱。若於諸欲已得出離，便能永絕隨欲愛味發起貪著諸染污識，猶如斷截多羅樹頂，不復生長。又彼事欲可愛、可樂乃至可意若變壞時，於清淨識諸憂愁等一切苦惱皆不得住；如蓮華葉，水滴不著。復次，今當略辨上所說義。謂薄伽梵此中略示，諸欲愛味、過患、出離三種自性。又顯愛味能為過患，及彼出離所有功德。當知是名此中略義。於過去無戀，不悕求未來，現在諸法中，處處遍觀察，智者所增長，無奪亦無動。此是造賢善頌。謂如有一，於佛所證法毘奈耶獲得淨信，以正信心棄捨家法，趣於非家。由五種相修行梵行，令善清淨。謂能捨離居家諸行，無所顧戀；亦不緣彼心生追戀，還起染著。是名初相。又於現法利養恭敬未來種類所有諸行，不生悕望；亦不願求當來人天所有諸行，修行梵行。是第二相。又於現在五取蘊攝色等諸法及彼安立，能正觀察。又於現法及當來世諸身惡行及惡果報，謂我於身不應發起所有惡行，廣說如經，乃至應斷身諸惡行，修身善行。語意善行，當知亦爾。又於色等諸蘊，能隨觀察去來今世，皆是無常。無常故苦；苦故無我；由無我故，於彼一切不執我所，乃至於彼不執為我。如是如實正慧觀察。是第三相。又依初法毘鉢舍那，諸根成熟，福德、智慧二種資糧，於當來世通達增長，非諸王等所能劫奪。是第四相。又依第二法毘鉢舍那，於現法中涅槃功德能善增長，非諸煩惱及隨煩惱所能傾動。是第五相。由此五相，修行梵行，令善清淨。若依如是一日一夜，亦為賢善、第一賢善。當知超度此餘一切所有梵行。復次，今當略辯上所說義。謂薄伽梵此中略示，於善說法毘奈耶中所修梵行、於一切相皆善清淨，不與他共。當知是名此中略義。嗢拕南曰：惡、說、貪、流、怖、類、與、池、流、貪、作、劬勞、得義、論議十四種。

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

子1 諸行無常

「諸行無常，有生滅法；由生滅故，彼〔之〕寂〔滅〕為樂。」

這頌中，蘊與取蘊都可名為「諸行」，但此處的意義特別落在五取蘊。五取蘊依時間略分為過去、未來、現在三類。「諸行無常」，是說它們本來沒有而後生起，生起以後又立即趣向滅去。過去生、過去所得的各種自體中所有諸蘊，已經過去、謝滅，生後已經隱沒，所以其體是無常。未來生、未來將得自體中的諸蘊，還沒有生、並非已經現起，也還沒有滅沒，卻具有可生起性，所以叫「有生法」。現在生、現在所得自體中，暫時安住、支持有情存活的諸蘊，本身都是必死之法，終將被殞滅所滅，所以叫「有滅法」。

未來所得自體中的諸蘊雖是有生法，其中卻完全沒有任何自體會永久、恒常，乃至始終保持原狀而安住；唯一可見的只是剛剛生起，生起後便迅速滅去。若有情在現法中把能生未來諸蘊的因永遠除盡，未來一切自體所攝諸蘊便全不再生，這才叫「彼寂」。這一寂滅由兩項因緣稱為「樂」：一切苦因已滅，一切麁重永遠止息，所以現法能安樂而住；未來生、老、病等一切眾苦也永遠解脫，所以當來不再受苦。

略義：此頌先總說正見所依的境界與正見所得的果。再分別說，它顯示遍知所依與由遍知而斷滅，顯示應被遍知的法與能遍知的智，顯示三世諸行的雜染以及由寂滅所得的清淨，也顯示緣起法與緣起的滅、苦諦與滅諦。它還顯示空、無願兩解脫門的所依，以及無相解脫門的所依；顯示斷除兩種與聖諦現觀相違之法的所依——一是隨順戲論，二是畏怖無戲論；並顯示不與外道共有的兩種對治——對所知不顛倒，對所證也不顛倒。

子2 無逸不死跡

「無逸〔是〕不死跡；放逸為死跡。無逸者不死；縱逸者常死。」

怎樣說「無放逸是不死跡」？修行者依四種所依建立四種守護：守護命、守護身、守護心不受雜染、守護正確的修行方便，合稱不放逸。以不放逸為依止、為任持，涅槃資糧未圓滿者能迅速圓滿，資糧已圓滿者則能在現法得般涅槃。怎樣說「放逸為死跡」？居家白衣若耽著受用諸欲而造不善業，或出家者現起四種無護——從命無護直到正方便無護——都屬放逸。所以放逸通於在家、出家兩類；以此為依止、任持，便愛樂以生為本的行、造作以生為本的業，因此受生，生後又壽終、夭沒。

怎樣說「無縱逸者不死，縱逸者常死」？此處把死分為調善死、不調善死、過去死、現在死、未來死五種。善修無縱逸的人，現在正命終時是由調善死而死；他在過去已經歷過去死，且過去也曾由不調善死而死，但現在不再由不調善死而死，未來既不再由調善死，也不再由不調善死而死，所以從斷除未來生死的意義稱為「不死」。縱逸的人現在正由不調善死而死，過去也曾由不調善死而死，現在仍如此，未來還將如此，所以叫作「常死」。

略義：無縱逸者＝道諦、滅諦；有縱逸者＝集諦、苦諦。又顯處非處性、自業作性（前半處非處性、後半自業作性；前半師於弟子作所應作、後半弟子自所作）。

子3 眾生尋思所鑽搖

「眾生〔被〕尋思所鑽搖，〔由〕猛利貪欲隨觀〔淨〕妙；倍增染愛而流轉，便能自為堅固縛。」

「尋思鑽搖」者，謂於先所得、所受用諸欲境界不正作意，發生依耽嗜的諸惡尋思。「猛利貪欲」者，謂昔餘生修習多習貪欲，令今生於先所得受用諸欲雖正作意而被貪欲散壞其心。「隨觀淨妙」者，謂不善護身、不攝諸根、不住正念，遊行聚落見少年美色女人，便不如理取淨妙相，身心燒惱。「倍增染愛」由五相：①雖於下劣諸欲尚生猛利貪纏耽著，何況上妙；②以非法凶暴積財、不以正法亦常攝受眾具；③於輕賤無用物尚不欲捨，何況貴重；④為追求少劣財尚行眾多身語意惡，何況多勝；⑤於受持少小妙行尚無愛樂，何況廣大；〔又於涅槃尚不樂聞，何況欲得〕。「堅固縛」由三相：一堅牢（現法由貪瞋癡惡行根）、二苦所觸、三長時隨逐（當來生那落迦傍生鬼趣）。

略義：依「二失壞因」有「二種失壞」。二失壞因＝不正思惟力（隨念/邪分別/邪取相/住行不正思惟）及因力（可愛境宿習欲貪）；二種失壞＝方求失壞（以非法凶暴追求邪財）及受用失壞（於順樂苦非苦樂境生染/憎/癡，行種種惡行、為三堅固縛及惡趣縛所縛）。又差別：愛結所繫者略有七種雜染（皆貪愛所作）——隨念雜染·不自在雜染·境界雜染·熱惱雜染·善趣相應雜染·惡趣相應雜染·諸見雜染（會惡友說顛倒法、於六十二見隨增一種、於緣起愚癡、見結所繫不出生死大海）。

這兩種失壞還可逐項說明。「不正思惟力」有四種情形：由追憶先前受用過的境界而生不正思惟；面對現在境界作邪分別而生不正思惟；錯誤取相而不正思惟；以及對同一境界無論停住或行動時都繼續不正思惟。「因力」則是過去已在可愛境界上反覆串習欲貪。具足這兩種失壞因的人，以不正法或凶暴手段追求、積集邪財，就是「方求失壞」。他對先前所得、能隨順樂受、苦受或不苦不樂受的境界，或者生貪染執著而不知出離，或者生憎恚而被瞋心遮蔽，或者生愚癡而被無明遮蔽；由貪、瞋、癡遮蔽，遂作種種身語意惡行，被三種堅固縛纏住，又被那落迦、傍生、鬼趣等惡趣之縛繫住，這就是「受用失壞」。

愛結所繫的補特伽羅另有七種雜染，應知全由貪愛造成。第一，「隨念雜染」：不正確地追憶先前受用過的可愛境界，因而悕望追求，使心散壞。第二，「不自在雜染」：由宿世反覆串習貪欲，今生貪欲性格特別猛利；即使對可愛境如理作意，仍被悕望、追求與貪欲破壞其心，因貪欲太強而不能自主。第三，「境界雜染」：遊行城邑等處，眼前遇到容貌端嚴的可愛境；因境界極為端嚴，心識纏綿於其美妙相，遂生種種悕望、追求與貪愛。

第四，「熱惱雜染」：由上述隨念、不自在、境界三種能增長貪愛的雜染，原有貪愛展轉熾盛；追戀過去已受用境、悕求未來當受用境、耽著現在正受用境，使身心周遍熱惱。第五，「善趣相應雜染」：受貪愛這一集諦力量推動而作身語意妙行，得生天、人善趣；生彼處後又耽著樂受、醉悶不捨，專行放逸。第六，「惡趣相應雜染」：同樣由貪愛集諦的力量而作身語意惡行，身壞命終墮入那落迦等惡趣，在彼處受極重憂苦，被惡心、憤心擾惱。第七，「諸見雜染」：由貪愛力量遇到惡友，聽聞顛倒之法，誤以為能從雜染中解脫；雖求解脫，卻因顛倒說而不能證得，反使六十二見中的某一邪見增長，對緣起法更加愚癡。如此被見結所繫，便不能出離五趣生死大海。

子4 住法具尸羅

「住法、具尸羅，有慚、言諦實，能保愛自身，亦令他所愛。」

「住法」，指在如來善說的正法與毘奈耶中，以清淨信心出家，並且愛樂修行梵行。「具尸羅」，指因為真正愛樂如此出家，所以所持戒律沒有缺損，乃至沒有夾雜；戒行在身語活動中相續而作、相續而轉，對一切學處都能領受、都肯修學。「有慚」，指對確實可羞慚之事生起羞慚，也對一切能生惡不善法的因緣生慚。能隨順惡戒、使戒出現破穴的因緣，包括錯誤取相、錯誤尋思，以及種種煩惱、隨煩惱。「言諦實」，指已作惡便如實發露而不藏覆；若有所犯，就到有智慧的同梵行者身邊，如實舉出自己的過失，再依正法實行對治。

略義：此略顯「四因所攝尸羅清淨」——能正受故·受已不穴故·遠離穴因故·雖由無知放逸穴已即如法對治故。

子5 若見他惡業

「若見他惡業，能審諦思惟『自身終不為』，由彼業能縛〔故〕。」

「見他惡業而審諦思惟」，指有一位善男子或善女人，天性聰慧，成就依正理諦實觀察的法忍。他看見別人因現行惡行而遭受種種挫辱、楚撻，又被王人拘執送到國王面前，乃至被處死，便反覆觀察：「這個人在現法中造作這樣的惡不善業，立即在現法中承受如此辛楚的果報。止住！止住！這種惡業終究不應為、不應作、不應行、不應犯。」

他又看見屠羊、屠雞、屠猪等一切不律儀者：這些人並不因這種作業、技能、活命方術而得以乘象馬車輦，也不能因此招致廣大財寶庫藏而使財物不散失，反被世間訶毀；連受雇作粗俗工作的人都不願讓身體暫時碰觸他們、遠遠避開，何況其餘賢哲。看見後，他也作同樣思惟：這種惡業終不應為。

他又看見有人原本巨富、財寶豐饒，卻因懶惰、長久縱逸，日夜流逝、歲月積久，珍財、僮僕、基業乃至種種善法都漸漸衰退。他又看見有情具有種種身相差別：生來盲、聾、瘂、瞎、跛，患癬癩，短壽、形貌惡劣、多病，出生貧賤、親屬稀少、智慧弊惡，或是扇宅迦、半宅迦、形貌醜陋，而其他人並不如此；便思惟這是先造惡不善業、今受苦惡果報，自己終不應造。

他又看見有人聰黠、不懶惰而且勇健，能經營農業、商賈、行船等事，也能正確從事言論事業，然而所作事業仍屢次漸漸衰損，終不能成辦。他也看見二人同樣捨家出家、共修梵行，一人缺乏衣服飲食等利養，另一人卻不缺乏。對這些所作、所求不能成辦的差別，他都依業果如理思惟，不令自己造作相應惡業。

他又看見國王或與王相等的人，克伏廣大國土、牢牢執著不肯放捨；只為一具骸骨之身、只求現前少小安樂，便由身語意門造作無量廣大惡行，損壞未來多生多身的安樂，將受多生多身的大苦。他便觀察：「這位王者何等愚弊！只知保愛一生一身，不知保愛多生多身；只愛現在少時小樂，不愛未來多時大樂，卻並非不會遭受多生重苦。」因此警止自己，終不應為、作、行、犯這類惡業。

還有天性聰慧、已得天眼的善男子或善女人，以天眼看見有情死時、生時，乃至看見他們生在大那落迦中；便思惟：「這個人在現法造作這樣的惡不善業，因而在後法承受辛楚果報。止住！止住！我終不應作這種惡業。」

如此，見他惡業之後，依四種行諦實思惟、善加觀察：一、觀察有人因違越、邪命、放逸或懈怠，在現法造惡並於現法受不可愛果；二、觀察有情所依身的差別，以及所作、所求不能如願，都是由先前惡業而在現法受不可愛果；三、觀察國王或王等現行惡業，由此比知未來必受種種不可愛果；四、觀察有情死去與受生，由現法惡業而在後法受不可愛果。因為如此如實知，他終究不會親自造作。

「業縛」謂樂諸業、由業重、於業果報不自在三種：初業縛＝串習惡愛樂諸惡、於善法心不能入；第二業縛＝於無間業具造/不具造、雖欣樂正法暫時出家尚不能得，況沙門果證；第三業縛＝身語意惡行生惡趣、生彼不自在不能自任受苦，或生邊地絕無四賢善眾（苾芻乃至鄔波斯迦）。

略義：此略示依有情業業果報如理思惟、及顯如理思惟為先而法隨法行。

子6 賢聖常說最善語

「賢聖常說最善語；愛非不愛語第二；諦非不諦語第三；法非非法語第四。」

「善語」包括善說、善言與善論，應以三種相來認識：讓聽者悅意，說者自身無染，所說內容純粹是善。由悅意語令他人慶悅；由無染語令說者自己的尸羅始終沒有穿破缺損；由唯善語使他人離開不善處、安住善處，並為他引攝利益與安樂。語言的四層判準並不相同：有些話雖然可愛，卻不真實、也不如法，例如用美妙言詞稱讚別人其實沒有的德行；有些話雖然真實，卻既不可愛也不如法，例如以染污瞋心、麁惡言詞揭斥別人確有的過失。真正的法語同時可愛而真實：說者善知何者可稱讚、何者可訶責，即使知道，也不為愛憎而任意稱讚訶責，只以善巧方便為他說正法，使他出離不善、安住善法。這就是賢聖所說的最善語。

略義：此略示所有善語若標若釋。

子7 信慚戒施法

「信、慚、戒、施、法，善人所稱讚；是名趣天道，能往天世間。」

有一個人對佛所證的法與毘奈耶獲得正信，恥於繼續安住居家生活，因而受持清淨戒。他得到衣服、飲食、臥具便知足歡喜，減少多餘器物，節約生活資緣；凡是如法所得的利養都不私藏，必與同梵行者共同受用。對初善、中善、後善，能稱揚梵行的所有正法——從契經直到論議——他都能受持、研尋、究達，也能傳授他人、開闡其義。

成就信、慚、戒、施、法這些善法，會得到三種勝利：第一，受到諸佛以及佛弟子中真實善人的稱讚；第二，若由尸羅與財施所攝的福德資糧、由法施所攝的智慧資糧都已圓滿，便能趣入那些已證解脫處、清淨諸天的同分之中；第三，若兩類資糧還未圓滿，這些善法能使它們迅速圓滿，身壞後必生善趣，多往天上安樂世界。另有一層差別：他信受惡尸羅會令人墮惡趣、慳貪會招貧窮果報，所以現法對惡戒與慳貪深生羞恥；棄惡戒而受淨戒，棄慳貪而以無垢心安住居家、善行布施。因此現法受聖賢稱讚，身壞後生於善趣天上。

略義：此略示在家出家二種正行、及正行果所有勝利。

子8 多聞能知法

「多聞能知法；多聞能遠惡；多聞捨無義；多聞得涅槃。」

有人先對當時所應教說的施論、戒論、生天論等不顛倒教法，恭敬聽聞；聽後能理解其中意義：現法種種惡行，以及將來惡趣苦的無義之因，都應迅速遠離；若要趣往善趣，就應棄捨能生惡趣苦的無義之因。他因了知這些法義而依正法實行相應之法，能遠離苦因、引生樂因，所以得到安樂、捨離痛苦。

若他又恭敬聽聞與增上四聖諦等相應的教法，便能了知一切有都是生死大苦，寂靜才是涅槃。根性已成熟、資糧已圓滿者，由聽聞獲得義識，心又清淨，所以才一聞法，尚未現觀聖諦者便能入現觀，已現觀者便得漏盡。根性、資糧尚未圓滿者，也能先遠離諸惡，依增上戒發起增上心，依增上心發起增上慧，逐步棄捨作為一切苦根本的煩惱無義，最後證得涅槃。

略義：此略示先聞正法如理思惟、先如理思法隨法行、法隨法行為先因而得勝利果。

子9 智者如空無染污

「智者如空無染污，不動猶如天帝幢；如泛清涼盈滿池，不樂淤泥生死海。」

此頌辨明阿羅漢苾芻的心善解脫：超越一切戲論，猶如虛空。虛空本身離諸戲論，清淨物不能使它更淨，不淨物也不能污染它；阿羅漢同樣不被任何世間法染著，無論順心或違心，從利、衰直到苦、樂的八種世法，都不能使心改變。

又有已離欲貪、正向阿羅漢果的有學，於四念住善住其心、修無相心三摩地；此時如天帝之幢屹立不動，一切使心動搖的憍舉、戲論、營為、生願，以及與它們俱行的貪愛，都不能傾動他。又有已離欲貪、證不還果的有學，對更上的解脫生起欲樂，如人在清涼而充盈的泉池中遊戲；對愛味禪定、上分結所成的熱淤泥終不欣樂，也不欣樂生死大海。

還有兩組差別應依三句次第理解：阿羅漢的飲食、言說、遊行，分別對應處於無相住、仍被有餘依苦所隨逐等三處；慧解脫阿羅漢、有學身證、俱解脫阿羅漢，也分別對應這三處。

略義：此略示離三界欲於佛聖旨猶有餘依·離欲界貪勝進道攝·及不還果。又：解脫勝利、等持勝利、智慧勝利。又：增上心慧學所得果、及增上心慧二學。

子10 若以色量我

「若以色量我、以音聲尋我，欲貪所執持，彼不能知我。若於內了知、於外不能見，由內果觀察，彼〔仍〕音聲所引；若於內無知、於外而能見，由外果觀察，亦音聲所引；若於內無知、於外不能見，彼普障愚夫，亦音聲所引；若於內了知、於外亦能見，英雄出離慧，非音聲所引。」

第一種人是異生，尚未斷除虛妄分別欲貪。他看見世尊具足三十二大丈夫相，便從外色推量：「這位薄伽梵必定是如來、應、正等覺，祂所說的法必定微妙，弟子眾的行為也必定良善。」後來他親近不善人、聽聞不正法，便追隨他人的議論與音聲，信順他人、被他牽引，反過來毀謗佛、法、僧。這是內心不曾如實了知如來法身，所以雖由外色暫生信解，仍不決定。

第二種異生由內在靜慮果所得天眼，從遠處見世尊，作出與前相同的推量；他雖從內在定果而見，仍會追隨他人音聲。第三種人由外在欲界繫業果所得肉眼見世尊而推量，也同樣隨他論與音聲，信順他人、受他牽引。第四種異生在內既無如實知，外在也完全沒有相應所見，普遍被障蔽，長時只受他人音聲牽引。

賢聖則已斷除、調伏、超越欲貪，得到聖慧眼；由此在內親證、了解如來法身。雖在外看見如來色身，或看見制多、圖畫等表相，仍知道這些外相本身並不是第一義的應正等覺。他在內正知、在外正觀，不隨他人的議論與音聲，不因信順他人而被牽引，對佛法僧具有決定信受。這一決定性，全由如實了知如來法身而來。

略義：此略示若唯世俗見如來則不決定、若以勝義見如來則決定。

子11 第六增上王

「第六增上王，染時染自取；於無染、不染，染者名愚夫。」

「第六增上王」就是心、意、識。有人已經渡過前五種根門暴流，卻還沒有渡過第六意暴流；這時他的心仍跟隨諸定中的愛味，所以叫作「染時」。又有補特伽羅長夜以來染著地把可愛法取為己有，執藏不肯放捨，這叫「染自取」。貪本身名為染，由貪所生、將在未來世承受的苦，也同樣名為染。

若這位染自取者不再隨貪欲用力，反而把所染之心攝受、遮止，修習意地對治作意，他的心在現法便沒有染污；由於現法心已無染，染自取本會在未來引生的那些苦，也不再能染污他。反之，若仍隨貪欲用力，既不攝受、不遮止其心，也不修意地對治作意，便依這一苦因長夜受苦，不能遠離，所以叫作愚夫。

略義：此略示遠離苦因所有勝利、及顯苦因能感自苦是愚夫性。

子12 有城骨為墉

「有城〔以〕骨為墉，筋肉而塗飾；其中有貪、恚、慢、覆所任持。」

頌中所說的「城」是心、意、識；它住在形骸之內，這具形骸如城牆周匝圍繞：骨頭充作甎石，筋腱代替繩索縛合，肌肉則像塗泥一樣覆飾其外。城內由四種能違害善說法毘奈耶中善法的惡法所任持：其中兩種屬在家受欲者，就是貪與瞋；另兩種屬在惡說法毘奈耶中出家者，就是慢與覆。

在家者執著、悕求諸欲，與鄙穢行並不相違，所以連善說的法與律都不肯信受，何況實際修善。惡說法中的出家者仗恃其錯誤教法而生憍慢，不能自行前往佛世尊或佛弟子之處；即使佛或弟子出於悲愍親自來到他面前，他仍被覆這一隨煩惱纏縛、染污其心，連自己的過失都不能如實發露，何況信解並修行善法。因此，這兩類心城都不能進入與善說法毘奈耶相應的善法，更不可能把善法取得、安住為己有。

略義：此略示在家出家總由四種雜染因緣失壞善說法毘柰耶。

子13 如龜藏支於自㲉

「如龜藏支於自㲉，苾芻善攝意尋思；無所依止、不惱他，證般涅槃無所謗。」

有人依初靜慮先捨棄欲尋、恚尋、害尋三種惡尋，又進一步棄捨初靜慮地仍有的種種善尋思，安住在無尋無伺定中。就像烏龜把四肢收進自己的殼，修行者把一切尋思收攝止息；這種無尋無伺定從第二靜慮逐級向上，乃至有頂。

他正安住此定時，對定不生愛味；出定以後成就可愛樂法，性情調順柔和、容易共住，不惱害有智慧的同梵行者，也使智者樂於與他共住，並成就沒有違逆諍訟之法。由這樣的正方便，他能對諸聖諦進入現觀乃至得漏盡；對諸法不再只憑相信他人，而由已得的善淨殊勝智見，如實知道法確實是法、毘奈耶確實是毘奈耶。因此終不依見顛倒而在正法上毀謗正法、在非法上錯誤毀謗，也不把非法顯示為法、把法顯示為非法，不把非毘奈耶說成毘奈耶，也不把毘奈耶說成非毘奈耶。

略義：此略示善說法者四種擾亂之斷對治道。四種擾亂＝一染不染尋思擾亂、二於勝定愛味擾亂、三互相違諍訟擾亂、四於正道誹謗擾亂。

子14 等不等而生

「等不等而生，牟尼捨有行；內樂定差別，如俱舍卵生。」

佛示現住在最後有的菩薩位時，先已得到三十二大丈夫相、八十隨好圓滿莊嚴的妙色身；後來證得無上正等菩提時，證後的色身之生與先前色身正等相似。但祂證後的名身由殊勝無漏法所成，與菩薩位的名身並不相似，所以說「不等」。

佛又示現以內在寂靜樂與沙門樂為依止，得到對定的自在；依定心之力，能捨棄壽行與其餘有行。捨壽行時，邊際的莊嚴妙色身與前色身仍然正等，名身卻與前不等，所以有「等、不等」的差別。譬如雞等依卵殼而生，出生後漸漸長大，與同類相似，最後破殼而出；如來色身相續相似而名身前後有別，也應依此理解。具體差別在於：佛世尊若不捨壽行，本應活滿既定壽量才般涅槃；由定力任持而主動捨壽行，所以未滿壽量便示現般涅槃。

略義：此略示捨諸壽行、色身名身二種差別、及顯棄捨所依因緣。

子15 無淤泥等欲

「無淤泥等〔於〕欲，無魑魅等〔於〕瞋，無羅網等〔於〕癡，無江河等〔於〕愛。」

世間現前可見四種「世俗不自在法」，能使有情不能自主而轉：陷入淤泥，身被泥濘黏住；被魑魅鬼物附著，心行受其操縱；落入羅網，愈動愈受繫縛；墮入流速湍急的江河，只能隨流漂溺。另有四種「真實不自在法」，與四種譬喻依次相應。

第一，生長在欲界的有情陷入不淨、腥臊的諸欲淤泥，不能自在地引發、守護、增長善法。第二，有人棄捨諸欲，在善說法毘奈耶中出家，卻性情忿怒、常出惡言；被忿怒控制而不自在，屢次違越學處，又以麁惡言詞擊刺、訶責、排擯、侵惱、毀辱有智慧的同梵行者，如被魑魅操縱。第三，有人棄欲後反在惡說法毘奈耶中出家，落入惡魔的大愚癡邪見羅網；入網以後流轉生死，完全不得自在。第四，有情雖生在上分離欲之地，卻尚未永斷、遍知愛結，因此仍不自在，終會還生下界，如墮急流而順流漂轉，難以出離。

略義：此頌總示各界、各品愚夫所受的纏縛。另依四種障礙說：陷在欲淤泥者不能在善說法中清淨出家，障礙「清淨出家」；被忿怒遮蔽者尚且會傷害自己，何況傷害他人，障礙「遠離恚害」；成就癡品邪見者宣稱沒有父母、毀謗父母，卻反而希望父母敬重供養自己，自己更不可能敬養父母，障礙「敬事父母」；廣集諸欲、被貪愛漂流者連自己都捨不得受用，何況惠施他人，障礙「樂行慧施」。這四法正障礙聰慧者應知、應行的四法。

子16 虛空無鳥迹

「虛空無鳥迹，外道無沙門；愚夫樂戲論，如來則無有。」

眾生的悕求有三門：悕望最勝欲境，攝於「欲求」；悕望最勝自體身，攝於「有求」；悕望沙門、婆羅門所說的解脫，攝於「梵行求」。被欲求、有求所攝者作願說：「我只要修少分布施、持少分戒，便能生到善趣天上安樂世界，以妙五欲自我賞玩、歡娛遊戲。」即使依願得到最勝欲與最勝身，仍不能安住：譬如群鳥翱翔虛空，整片虛空都沒有可供腳踏安住之處；眾生在所得無常欲境與無常身分中，也完全沒有真正安住處。

梵行求又分依善說法與依惡說法兩類。依惡說法的外道眾中，並沒有真沙門；即使依善說法，若被錯誤梵行求所攝，也仍不是真沙門；只有被正梵行求所攝，才有真沙門。欲求、有求與錯誤梵行求三門都屬樂著戲論。如來已棄捨一切悕求，所以全無戲論；由此類推，如來弟子中被正梵行求所攝者也沒有戲論。

略義：此略示離善說法及毘奈耶而勤精進者皆空無益。

子17 住戲論皆無

「住戲論皆無，踰牆、塹〔而〕離愛；牟尼遊世間，天人不能識。」

阿羅漢苾芻永離貪愛，由四種相從惡魔怨主對一切愚夫的繫屬中解脫、得到自在，能隨意遊行於空閑或聚落。有愚夫遇見真阿羅漢究竟自在地遊行，卻不如實知道其德，便從兩方面輕毀：「這位善男子為什麼棄捨屬於自己、可養活生命的珍財，反向他人求取資生之物？為什麼棄捨生天的方便，辛苦精進去追求斷滅有？」他因認為生天有勝功德、居家有豐富財產，才輕忽牟尼；然而連他所奉事的天都不能了解牟尼的廣大功德，何況奉事天的人能識知牟尼。

離愛阿羅漢由四相解脫：愚夫依四識住而被魔怨主驅役，在五趣生死中往返，阿羅漢則不如此。愚夫又因「重過」被魔役：增益或損減種種惡見，發起執刀杖等惡不善法，墮入戲論、造惡業緣而生惡趣；阿羅漢不如此。愚夫因「中過」被魔役：困在欲愛繫縛的垣牆內，不能出離欲界生苦；阿羅漢不如此。愚夫也因「輕過」被魔役：雖生色界、無色界，仍被無明深塹周匝圍繞，關在生死眾苦牢獄；阿羅漢也已越過此處。因此頌說他踰牆越塹，天人不能識其所證。

略義：此略示一切愚夫羞不應羞、應羞不羞，於不應怖生怖見、於應怖中生無怖見。

子18 若有熏除諸尋思

「若有熏除諸尋思，於內無餘離分別，超過礙著、諸色想，四軛蠲除、不往生。」

有人已進入有學位，卻尚未離欲界欲。他依初靜慮熏修、除遣欲界的種種惡尋思；依第二靜慮得到內等清淨與心一趣性，使初靜慮地所有分別無餘永離，不再分別；依第三靜慮超過第二靜慮的喜所造成的礙著；依第四靜慮超過第三靜慮的樂所造成的礙著；再依無色定超過一切色想。

如此漸次依諸定向上，乃至有頂，無論由定力或由受生，蠲除四種軛：在初靜慮蠲除染污尋思軛，在第二靜慮蠲除不染污尋思軛，在第三、第四靜慮蠲除喜樂繫縛軛，在無色定蠲除一切色想軛。由此不再往生諸下地。應知異生即使到達有頂，仍沒有究竟斷除四軛，仍被它們繫縛，所以日後還會往生下地；這正是有學與異生到有邊際時的差別。

略義：此略示到有邊際的有學、異生二種差別。

子19 惠施令福增

「惠施令福增，防非滅怨害，修善捨諸惡，惑盡得涅槃。」

有人對佛所證的法與毘奈耶獲得正信；雖仍居家，心已遠離慳垢纏縛，受持七種依福業事。由此無論行住，乃至一切威儀中，福德都持續生長，這就是惠施令福增。

若他又能在善說法毘奈耶中清淨出家，具足忍力，為守護尸羅，即使遭人罵辱、侵惱、訶責，或被手、瓦、石、刀、杖毆擊傷害，仍因恐怕毀壞戒行而心不起惡念、口不出惡言；只以被害境為所緣，使與慈俱行的心周遍充滿而住。由此現法中自己與他人的怨害都止息，未來能生無惱安樂世界，沒有許多怨敵，受世人欣仰，也是大眾所樂見。

如此善修正方便後，依增上戒發起增上心，依增上心發起增上慧；在聖諦入現觀時，永遠棄捨能趣惡趣的業以及惡趣果報。再修習先前所得的聖道，漸次永除所有諸結，先在有餘依涅槃界般涅槃，後來又在無餘依涅槃界究竟般涅槃。

略義：此略示得淨信者四種正行——一感財富行、二感善趣行、三離惡趣苦清淨修行、四離一切苦清淨修行。

子20 諸惡者莫作

「諸惡者莫作，諸善者奉行，自調伏其心，是諸佛聖教。」

有人對佛所證的法與毘奈耶獲得正信，於所有種類、所有因緣、所有處所中現起的一切惡行，都能斷除、止滅；又在善說的法與律中，善加領受、修學尸羅律儀。他由三方面奉行諸善：安住尸羅，守護別解脫的清淨律儀，乃至正式受學所有學處；再依增上戒學發起增上心學，依增上心學發起增上慧學；由慧學對一切所知境如實知、如實見。

具足這些善法以後，他又由三層次調伏自己的心：因如實知見而對雜染生起厭患；由厭患而使心離染；由離染而證得解脫。因此「不作諸惡、奉行眾善、調伏自心」依次含攝三學及其果，正是諸佛聖教不與其他教法共有的綱要。

略義：此略示三學學果、顯自聖教不與他共。

子21 難調伏輕躁

「難調伏、輕躁，淪墜於諸欲；善調伏其心，心調引安樂。」

此頌所說的是心，也可名意、名識。它長夜愛樂憒鬧雜處，已成習性，所以很難從憒鬧處遠離，也很難調伏。即使勉強把心安置在無間修習善法之中，它也不能始終安住於離貪、離瞋、離癡，不能始終保持策舉、無掉、寂靜；很快又生起貪瞋癡，落入下劣、掉舉、不寂靜。即使勉強把心安置在內在寂止中，它仍因長夜愛樂色、聲、香、味、觸，迅速馳向五欲境而淪沒。

聖弟子知道這種樂著雜染的心會生苦，所以終不放任它自在運轉，也不隨順它。他反覆思擇，成辦遠離，恒常修習善法與心一境性；依正定心如實知，由如實知起厭患，由厭患離染，由離染得解脫。心被善調伏、苦因窮盡後，現法便得安樂而住，未來一切眾苦也永遠止息，所以說「心調引安樂」。

略義：此略示能不隨順長夜流轉左道之心、及不隨順所得勝利。

子22 於心相善知

「於心相善知，能餐遠離味、靜慮、常委、念、受無染喜樂。」

有一位已見聖迹的有學，能善巧了知心應止、應舉、應捨的相，由此得到四種功德。第一，心能安住一緣，遠離麁重，因而善加領受、享用身心安樂，這是奢摩他所作。第二，清淨定心依所修、如所修而正確審察諸法道理，得到內法毘鉢舍那，這是觀慧所作。第三，以清淨止觀為依，在菩提分法上勇猛、無間，能恒常修、委悉修，既不懈怠也不畏憚，這是無懈憚所作。第四，由無懈憚心得到第一的正念正知，心善解脫，能受用解脫喜樂與無染之樂，在現法安樂而住，這是到究竟所作。

略義：此略示於相善巧四種功德——奢摩他所作、毘鉢舍那所作、無懈憚所作、到究竟所作。

子23 無工巧活

「無工巧活、輕自己、樂勝、〔淨〕諸根、盡解脫；無家、無所、無悕望、斷欲、獨行〔，是〕真苾芻。」

謂成就五支、永斷五支，當知得名真實苾芻。成就五支：①不依矯設方便邪活命法、不恃有勢之家、不修名稱族望、不詐受佛及聖弟子所說，猶如依工巧處所非法悕求衣食（初支）；②減省器物善棄珍財、衣僅蔽身食纔充腹知足歡喜、凡所遊行必持衣鉢（第二支）；③悕慕愛樂沙門及學處、命難因緣尚不違越所學禁戒，何況少小利養（第三支）；④正修方便淨命喜足愛樂學處，於諸聖諦未現觀者能入現觀得清淨見，或失念暫生惡不善尋引貪瞋癡、遲緩忘念速復除遣（第四支）；⑤修如先得道、於結縛一切隨眠隨煩惱纏心得解脫（第五支）。永斷五支：阿羅漢於五處不復能犯——不能捨所學處而退還、不能有所貯積執為己有受用亦不受用諸欲、不能為財為命知而妄語、不能棄欲行不與取、不能永離貪欲獨住獨行而更習近非梵行兩兩交會（或計自作/他作/自他作/非自他作不由因生而招苦樂）。

〔略義隨文，見上「成就五支、永斷五支」。〕

子24 心遠行獨行無身寐於窟

「心遠行、獨行、無身、寐於窟；能調伏難伏，我說〔為〕婆羅門。」

所言「心」者亦名意、亦名識。此於過去一切愚夫無量差別自體展轉及因展轉，雖無作者而流生死、前際叵知，故名「遠行」。此於現在一一而轉、第二伴心所遠離、一切種心不頓轉，名為「獨行」。又此現在隨其自體初起現前（或貪或瞋或癡或餘煩惱隨煩惱性）、即彼自體不畢竟轉；如五色根（或同異劣勝）隨自體初起即此自體畢竟而轉，心則不如是——心經彼彼日夜剎那臘縛等位、非一眾多種種品類、異生時生異滅時滅，由心自性染污之體不成實故，名為「無身」。此未來世居四識住而有隨眠、可於後生有往來義，名「寐於窟」。若有聰慧由此四相能於過現未來世心如實了知、修厭離滅及心解脫，彼能超度諸薩迦耶、到於彼岸、安住陸地，名「婆羅門」。

略義：此略示心於過去長時染污無作者性、於現在世性是剎那自性清淨、於未來世由放逸不放逸故染污清淨。

子25 誰能覆世間（並念慧名色問答·波羅延阿氏多）

「誰能覆世間？誰能令不顯？誰復能塗染？誰為大怖畏？」「無明覆世間；放逸令不顯；戲論能塗染；苦為大怖畏。」「諸流處處漏，是漏誰能止？當說誰防護？眾流誰所偃？」「世間諸流漏，是漏念能止；我說能防護，由慧故能偃。」「念慧與名色，今問是一切，何當永滅盡？唯願為我說。」「念慧與名色，我說是一切；若諸識永滅，於斯永滅盡。」「云何念所行，諸識當永滅？今請垂方便，為釋令無疑。」「於內外諸受，都不生欣樂；如是念所行，諸識當永滅。」「若諸善說法，及有學異類，彼常委能趣，請大仙為說。」「不耽著諸欲，其心無濁染，於諸法巧念，是苾芻能趣。」

這是《波羅延》中阿氏多請問而說的頌。「世間」略有欲世間、色世間、無色世間三種；此處特別辨明在家與出家兩類世間。出家者又分惡說法與善說法兩類：惡說法者被無明覆蔽；善說法者因為有明，本來應該顯了，卻可能由放逸而不能顯了。在家異類白衣多被戲論塗染。戲論略有三種：過去、未來、現在三種言事本身名戲論；依見聞覺知四種言說有所宣談也名戲論；能發動語言的尋、伺同樣名戲論。對三世言事，依四言說生起各類分別思惟，無論違逆或隨順，便叫「塗染」。前面的戲論與後面的塗染，多半都可在在家者身上見到，所以說他們被戲論塗染。

惡說法者被無明覆，善說法者因放逸而不顯，在家者被戲論塗染；當現法的苦因正在運轉時，他們不能如實知道這就是苦因，反而愛樂安住於苦因。由此生起未來苦，所以此苦名為「大怖畏」。惡說法者由無明門、在家者由戲論門、善說法者由放逸門，都從六處流漏、泄出眾苦。若聽聞他人正確的言音，又在內心如理作意，了知諸行過患，與此相應的念便逆著流漏而轉、暫時遮止它，這叫「伏對治」。若出世間正見所攝的無漏慧，能把三種流完全偃塞，這叫「斷對治」。對流漏或伏或永斷的兩種對治都能截斷它，所以都名「防護」。

惡說法者與在家者，一向攝在染污品。善說法毘奈耶中則有兩類：縱逸者墮在雜染品，不屬顯了；不縱逸者墮在清淨品，屬於顯了。無論已經顯了者，或尚應進一步顯了者，兩類都以無放逸為條件。阿羅漢已經顯了，在不放逸上再沒有未作之事；因為念與慧已在四念住中善修，也已證得清淨識，所以決定不退。在無餘依涅槃界中，這一善清淨識將永滅，念與慧也隨之永滅；餘依所攝、先業所引的一切名色，同樣隨之滅盡。在尚未壽盡滅盡以前，阿羅漢常善安住六恒住，對離欲地所有內受與諸欲相應的外受都不生欣樂；這叫阿羅漢正念現行，直到壽盡識才永滅。

有學者則是尚應顯了者，所以對不放逸仍有應作之事，而且要常時作、委悉作。極七返有、家家、一來果等不同有學，以及現法堪能般涅槃者，為斷下分結與上分結而修對治：因不耽著諸欲，下分結不能染污其心；因心無濁染，上分結也不能染污。他對一切有苦之法，如實知道其集起乃至出離，於四念住善住其心，再修習先前已得的聖道，便能趣向究竟。如此修對治道，在一切不放逸中所有應作之事都能究竟完成。

略義：此略示在家者及外法出家者決定雜染、及顯善說法中出家者若放逸墮染污品、若不放逸墮清淨品。

子26 於諸欲悕求（義品依諸欲頌）

「於諸欲悕求，或所期果遂，得已心定喜，至死而保愛。諸樂欲眾生，若退失諸欲，其色便變壞，如毒箭所中。若遠離諸欲，猶如毒蛇首；彼於愛世間，正念能超度。田事與金銀、牛馬珠環釧、女僕增諸欲，是人所耽樂。攀緣沈下劣，變壞生諸漏；從此集眾苦，如船破水溢。若永絕諸欲，如斷多羅頂；棄捨諸愁憂，猶蓮華水滴。」

這是〈義品〉中依諸欲而說的頌。有人悕求未來的種種欲境，為了獲得它們而勤作方便；所期果然成辦、取得欲境以後，便在眼前耽著受用。悕求與如願受用使他心中生喜生樂，乃至到死仍保愛不捨，總名「諸欲愛味」。如果所得、所受用之事後來退失，他就隨原有戀著而追惜愛味，愛箭刺入心中如中毒箭，承受大憂苦，甚至因此殞歿，這叫「諸欲過患」。

毒蛇譬喻諸欲境，毒蛇的頭譬喻欲境中的愛味。愚夫貪愛欲味、染著受用，就像被毒蛇咬傷；多聞聖弟子則把欲中愛味當作毒蛇首而遠離，終不以愛染心受用，乃至完全不生耽著。他從色境直到觸境，對一切貪愛都能調伏、斷滅、超度，這叫「諸欲出離」。

諸欲的自性略分「事欲」與「煩惱欲」。事欲又有兩類：一是穀物，所依是田事；二是財物，所依是金銀等事。求穀者必須求田，求財者必須求金銀；求取金銀財物又有事奉君王與經商兩條途徑。求穀、耕田需要牛作方便；求財、事王需要馬作方便；經商求財時，與金銀同類相應的貴物是種種寶珠，與金銀異類不相應的製品是環、釧等。這裡只舉其中最勝者，其他買賣言說與商務也應同樣理解。財穀已積集時，受用、戲樂的助伴是女色；尚未積集時，在招集、守護與生息利潤上作助伴的是僮僕。財穀如此廣大積集，人對它耽樂不捨，這一切都叫事欲。

「煩惱欲」是跟隨事欲愛味，由耽著的識生起種種妄分別貪；它使心沈沒，成為下劣。當可愛可意的事欲變壞散失，諸漏便發生，愁歎、憂悲等苦惱纏繞其心；現法中被諸漏遮蔽而沒有對治，猶如船身破裂後水逐漸盈溢，又招集未來生、老、病等種種苦惱。若已從諸欲出離，就能永絕隨欲愛味而起的貪著與染污識，如截斷多羅樹頂，此後不再生長；即使可愛可樂的事欲變壞，憂愁等一切苦惱也不能住在清淨識中，如水滴不能黏著蓮葉。

略義：此略示諸欲愛味、過患、出離三種自性；又顯愛味能為過患、及彼出離所有功德。

子27 於過去無戀（賢善頌）

「於過去無戀，不悕求未來，現在諸法中處處遍觀察，智者所增長，無奪亦無動。」

這是「造賢善」的頌。有人對佛所證的法與毘奈耶獲得淨信，以正信心棄家、趣向非家，由五種相修行梵行，使它完全清淨。第一，他能捨離過去居家時的種種行，對它們全無顧戀，也不再緣那些舊事追憶戀慕、重新染著。第二，他對現法的利養恭敬，以及未來可能得到的各類諸行，都不生悕望；不為願求來世人天身而修梵行。

第三，他對現在五取蘊所攝的色等諸法及其安立，能正確觀察。對現法、未來可能發起的身惡行及其惡果，他思惟「我不應發起」，乃至斷除身惡行、修習身善行；語惡行、意惡行及語意善行也同樣處理。他又隨觀色等諸蘊在過去、未來、現在都無常；因無常所以是苦，因苦所以無我，因無我便對它們全不執為我所，乃至不執為我，以如實正慧觀察。

第四，依前一類法毘鉢舍那，諸根成熟，福德、智慧兩種資糧在未來通達增長，不能被國王等人劫奪。第五，依後一類法毘鉢舍那，涅槃功德在現法善加增長，不能被煩惱與隨煩惱傾動。依五相修梵行便成善淨；即使只依此度過一日一夜，也名「賢善、第一賢善」，超過其餘一切梵行。

略義：此略示於善說法毘奈耶中所修梵行、於一切相皆善清淨、不與他共。

〔全體義伽他攝頌〕

〔論末總收體義伽他十四段：〕嗢拕南曰：惡、說、貪、流、怖、類、與、池、流、貪、作、劬勞、得義、論議——十四種。

子1 · All Conditioned Things Are Impermanent

「諸行無常，有生滅法；由生滅故，彼〔之〕寂〔滅〕為樂。」

"All conditioned things are impermanent; they are phenomena that arise and cease. Because of this arising and ceasing, their 〔peaceful〕 stilling 〔and extinction〕 is bliss."

In this verse, both the aggregates and the appropriated aggregates are named "conditioned things," but here the intent lies with the appropriated aggregates. The five appropriated aggregates are, in brief, of three kinds — namely past, future, and present. "All conditioned things are impermanent" means that these conditioned things, being originally non-existent, come to be, and having come to be they straightway cease: if it is the aggregates within the several self-bodies born in the past and obtained in the past, they have all already passed, already withered and ceased, and having arisen have sunk away — their substance is "impermanent." If it is the aggregates within the several self-bodies to be born in the future and obtained in the future, they are all not yet born, have not yet arisen, have not yet ceased and sunk away, and are able to arise — these are "phenomena that have arising." If it is the aggregates within the several self-bodies born in the present and obtained in the present — the aggregates that momentarily abide and sustain the living being's survival — they are all phenomena of death, able to be destroyed by the destruction that annihilates, and these are "phenomena that have ceasing." Although the aggregates of a future-acquired self-body are phenomena that have arising, there is among them no acquired self-body that is permanent or constant, much less one that will continue to abide just as it is; there is only its bare arising, followed immediately by cessation. If a living being, within the present phenomenon, forever exhausts the cause of the future aggregates, so that all the future self-body aggregates do not arise at all, this is said to be "their stilling." Again, this stilling is said to be "bliss" for two reasons: first, because every cause of suffering has ceased, the coarse-and-heavy [tendencies] have forever come to rest, and one dwells at ease within the present phenomenon; second, because one is forever liberated from all the manifold sufferings of birth, aging, sickness, and the rest that would come in the future.

Brief meaning: this states in brief "the ground on which right view rests, and the fruit of right view." Also: the ground on which full comprehension rests and its being cut off · the phenomena to be fully comprehended and the full comprehension · the defilement of the conditioned things of the three times and, through their stilling, the purity · the phenomena of dependent origination and the ceasing of dependent origination · the truth of suffering and the truth of cessation · the ground on which the two liberation-gates of emptiness and wishlessness rest and the ground on which the single liberation-gate of the markless rests · the ground on which is cut off the two phenomena that run counter to the direct realization of the noble truths (first, that which conforms to idle proliferation; second, that which dreads the absence of idle proliferation) · the two counter-agents not shared with the outsiders (first, the un-inverted nature of what is to be known; second, the un-inverted nature of what is to be realized).

子2 · Non-Negligence Is the Trace of the Deathless

「無逸〔是〕不死跡；放逸為死跡。無逸者不死；縱逸者常死。」

"Non-negligence 〔is〕 the trace of the deathless; negligence is the trace of death. The non-negligent do not die; the unrestrained ever die."

How is "non-negligence the trace of the deathless"? It means that, relying on four supports, one sets up four kinds of guarding: guarding of life, guarding of body, guarding against mental defilement, and guarding of right method — this is named "non-negligence." This non-negligence, as reliance and as sustainer, causes those whose provisions for nirvāṇa are not yet complete to complete them swiftly, and those already complete to attain final nirvāṇa within the present phenomenon. How is "negligence the trace of death"? It means that a householder in white robes is greedily attached to the enjoyment of the desires and commits unwholesome deeds; or that one gone forth manifests the four non-guardings (from non-guarding of life down to non-guarding of right method). Negligence runs through both classes, householder and one gone forth; and this very negligence, as reliance and as sustainer, delights in generating the root conduct and commits the root deeds that generate [existence], and by this one is born, and having been born comes to the end of life and dies untimely. How is it that "the non-unrestrained do not die, and the unrestrained ever die"? Death is of five kinds: well-tempered death, ill-tempered death, past death, present death, and future death. One who well cultivates non-unrestraint, when at present he dies rightly by well-tempered death, has in the past already died by past death (in the past, too, by ill-tempered death); at present he does not die by ill-tempered death; and in the future he dies neither by well-tempered death nor by ill-tempered death — therefore he is called "not dying." The unrestrained one, at present dying rightly by ill-tempered death, has in the past also died by ill-tempered death, at present dies by that very ill-tempered death, and in the future will likewise die by ill-tempered death — therefore he is called "ever dying."

Brief meaning: the non-unrestrained = the truth of the path and the truth of cessation; the unrestrained = the truth of the origin and the truth of suffering. It also displays the nature of what-is-possible-and-what-is-not and the nature of one's own deeds as doer (the first half being the nature of what-is-possible-and-what-is-not, the latter half the nature of one's own deeds as doer; the first half being the teacher doing for the disciple what ought to be done, the latter half the disciple's own doing).

子3 · Living Beings Are Bored and Shaken by Cogitation

「眾生〔被〕尋思所鑽搖，〔由〕猛利貪欲隨觀〔淨〕妙；倍增染愛而流轉，便能自為堅固縛。」

"Living beings 〔are〕 bored and shaken by cogitation, 〔and〕 through fierce greedy desire keep viewing 〔things as〕 fair and fine; multiplying defiled craving they wander on, and thereby make for themselves a firm bond."

"Bored and shaken by cogitation" means: toward the desire-objects previously obtained and previously enjoyed, one attends improperly, giving rise to evil cogitations that rest upon indulgent craving. "Fierce greedy desire" means: because in former other lives one cultivated and much practiced greedy desire, in this present life, toward the desires previously obtained and enjoyed, even when one attends properly one's mind is scattered and undone by greedy desire. "Keeping viewing them as fair and fine" means: not well guarding the body, not restraining the faculties, not abiding in right mindfulness, one roams the village and sees young women of comely beauty, and then, improperly, one seizes upon the mark of the fair and fine, and body and mind are inflamed. "Multiplying defiled craving" is by five aspects: ① even toward the low and mean desires one gives rise to fierce greedy clinging and attachment — how much more toward the superior and fine; ② by unrighteous and violent means one amasses wealth, and not by the righteous does one likewise constantly take in one's furnishings; ③ even a base and useless thing one is unwilling to give up — how much more the precious and weighty; ④ to pursue even a little mean wealth one commits many evils of body, speech, and mind — how much more for the abundant and superior; ⑤ even toward taking up a small fine practice one has no love or delight — how much more toward the vast and great; 〔also, even of nirvāṇa one is unwilling to hear, how much less to desire and obtain it〕. The "firm bond" is by three aspects: first, its being solid (in the present phenomenon, through the roots of evil conduct — greed, ill-will, and delusion); second, its being touched by suffering; third, its following one for a long time (in the future, birth in the destinies of the hells, animals, and hungry ghosts).

Brief meaning: through "two causes of ruin" there are "two kinds of ruin." The two causes of ruin = the power of improper thought (recollection / mistaken discrimination / mistaken seizing of marks / improper thought while abiding and while acting) and the power of the cause (the lingering desire-greed toward agreeable objects, formed by past habit); the two kinds of ruin = ruin in seeking (pursuing mistaken wealth by unrighteous and violent means) and ruin in enjoyment (toward objects conducive to pleasure, to pain, or to neither-pain-nor-pleasure giving rise to attachment / aversion / delusion, committing all manner of evil conduct, and being bound by the three firm bonds and the bond of the evil destinies). Furthermore, a distinction: one bound by the fetter of craving has, in brief, seven kinds of defilement (all wrought by greedy craving) — the defilement of recollection · the defilement of un-freedom · the defilement of the object · the defilement of feverish torment · the defilement associated with the good destinies · the defilement associated with the evil destinies · the defilement of the [wrong] views (meeting evil friends who teach inverted dharmas, increasing in one of the sixty-two views, being deluded about dependent origination, and, bound by the fetter of views, not emerging from the great ocean of birth-and-death).

The two causes and two ruins may be unfolded as follows. "The power of improper thought" includes improperly thinking because one recalls an object enjoyed before, because one wrongly discriminates a presently appearing object, because one wrongly seizes its marks, or because one continues improper thought while either abiding or acting toward it. "The power of the cause" is desire-greed habitually cultivated in the past toward an agreeable object. A person possessing both causes pursues and amasses wrongful wealth through unrighteous or violent means; this is "ruin in seeking." Toward previously obtained objects conducive to pleasure, pain, or neither-pain-nor-pleasure, such a person either becomes defiled and attached without knowing escape, gives rise to hatred and is obscured by it, or gives rise to delusion and is obscured by it. Thus obscured, he commits evil conduct of body, speech, and mind, is bound by the three firm bonds of greed, hatred, and delusion, and is further bound to hell, the animal destiny, and the hungry-ghost destiny; this is "ruin in enjoyment."

The seven defilements of a person bound by the fetter of craving are all wrought by greedy craving. First, the defilement of recollection: one improperly recollects an agreeable object previously enjoyed, hopes for and pursues it, and thereby scatters and ruins the mind. Second, the defilement of un-freedom: having habitually practiced desire-greed in former lives, one is fiercely disposed toward it now; even while attending reasonably to an agreeable object, hope, pursuit, and desire-greed scatter the mind, which is therefore not free. Third, the defilement of the object: while roaming through a town or village, one encounters a comely and agreeable person; because that object is exceptionally attractive, consciousness clings to its beautiful marks and generates manifold hopes, pursuits, and cravings.

Fourth, the defilement of feverish torment: through those three defilements that cause craving to grow, existing craving becomes increasingly strong; one longs for past objects already enjoyed, hopes for future objects to be enjoyed, and clings to objects now being enjoyed, until body and mind are fevered throughout. Fifth, the defilement associated with a good destiny: driven by the force of craving as the truth of origin, one performs fine conduct of body, speech, and mind and is born among gods or humans; there one clings to pleasant feeling, dwells intoxicated by it, and gives oneself wholly to negligence. Sixth, the defilement associated with an evil destiny: driven by that same force, one performs evil conduct of body, speech, and mind, falls after death into hell or another evil destiny, and there is tormented by extremely heavy grief and suffering, evil-mindedness, and indignation. Seventh, the defilement of views: driven by craving, one meets evil friends who teach an inverted doctrine as though it liberated one from defilement. Although seeking liberation, one does not realize it; instead one of the sixty-two views grows, and delusion regarding dependent origination increases. Bound by the fetter of views, one cannot emerge from the great ocean of the five destinies and birth-and-death.

子4 · Abiding in the Dharma, Complete in Discipline

「住法、具尸羅，有慚、言諦實，能保愛自身，亦令他所愛。」

"Abiding in the Dharma, complete in discipline (śīla), having conscience, speaking what is true and real — such a one can cherish and protect his own self, and is likewise cherished by others."

"Abiding in the Dharma" means that, within the Tathāgata's well-spoken true Dharma and Vinaya, one goes forth with pure faith and delights in cultivating the holy life. "Complete in discipline" means that, having so gone forth and out of love [for it], one is without breach in the precepts — down to being without stain — carrying them on continuously, acting and turning by them, and toward all the training-grounds one is able to receive and able to train. "Having conscience" means being conscience-stricken toward what one ought to be conscience-stricken about, conscience-stricken toward that which can give rise to evil and unwholesome phenomena (that which can conform to the fault of evil precepts, whose cause and condition are the improper marks and improper cogitations, whether afflictions or secondary afflictions). "Speaking what is true and real" means disclosing one's evils and not hiding one's evils; if one has transgressed, then before a wise fellow in the holy life one truthfully raises it against oneself and counters it in accordance with the Dharma.

Brief meaning: this states in brief "the purity of discipline gathered under four causes" — because one can rightly receive it · because, having received it, one does not breach it · because one keeps far from the causes of breach · because, even when one has breached it through un-knowing or negligence, one straightway counters it in accordance with the Dharma.

子5 · If One Sees Another's Evil Deed

「若見他惡業，能審諦思惟『自身終不為』，由彼業能縛〔故〕。」

"If one sees another's evil deed, one can carefully and truly reflect, 'I myself will never do it,' because that deed can bind 〔one〕."

"Seeing another's evil deed and carefully and truly reflecting" means: a good son or good daughter, keen-witted by nature and accomplished in the reasoned, true-observing forbearance toward the Dharma, on seeing that another, because of practicing evil conduct, meets with humiliation and flogging, is seized by the king's men and taken to the king, down to having his life cut off, reflects thus: this person in the present phenomenon commits such evil and, in this very present phenomenon, receives such bitter fruit and retribution; such an evil deed should never be done, should not be committed, should not be practiced, should not be transgressed.

One also sees those of no-restraint who slaughter sheep, chickens, pigs, and the like. Such livelihoods do not enable them to ride elephants, horses, carriages, or litters, nor bring vast treasuries that remain undispersed; instead they are censured by the world. Even common hired laborers avoid bodily contact with them, how much more the worthy and wise. One also sees a person once greatly wealthy whose precious goods, servants, property, and good qualities gradually decline through laziness and long-standing negligence. Seeing each, one makes the same reflection: "I will never do such evil."

One sees the manifold distinctions of living beings' bodily marks — born blind, deaf, mute, cross-eyed, lame, scabby or leprous, short-lived, ill-formed, much diseased, born poor and base, with few relatives, of bad wisdom, a paṇḍaka or semi-paṇḍaka, ugly of form — while others are not so. One sees a keen-witted, unlazy, energetically courageous person capable of farming, commerce, seafaring, or reasoned discourse, yet whose undertakings repeatedly decline and never reach completion. One sees two people who have both gone forth to the homeless life and cultivate the holy life, one lacking robes, food, and other support, the other not. In each difference of body, deed, and unsuccessful pursuit, one reflects according to deed and fruit and resolves not to produce the corresponding evil.

One also sees a king or the king-like who has subdued vast lands and clings to them without release. For the slight present pleasure of a single skeletal body, he performs measureless evil through body, speech, and mind, ruins the happiness of many future lives, and will receive their great sufferings. One reflects: "How foolish: he protects only one life and body, not many lives and bodies; loves only slight present pleasure, not the greater happiness of the long future; yet he will certainly undergo repeated heavy suffering." A keen-witted person possessing the divine eye also sees beings dying and being born, even in the great hells, and knows that present evil brings bitter fruit in a later life.

Thus, by four kinds of practice one truly and well reflects and examines: first, observing that transgressing, wrong livelihood, or negligent indolence in committing evil brings unwished-for fruit in the present phenomenon; second, observing that the distinctions in living beings' supporting bodies, and their failures to accomplish what they do and seek, are all due to evil deeds done before; third, observing kings and the king-like presently committing evil deeds and inferring that they will in the future receive unwished-for fruit; fourth, observing living beings dying and being born, and how, through evil committed in the present phenomenon, they receive unwished-for fruit in a later phenomenon. Because one thus knows it as it truly is, one will never do it oneself.

"The bond of deeds" is threefold — delighting in deeds, being weighed down by deeds, and being un-free with respect to the fruit and retribution of deeds: the first bond of deeds = habituation to evil and delight in evils, so that the mind cannot enter the good phenomena; the second bond of deeds = with respect to the deeds of immediate [retribution], whether performing them in full or not in full, though one might delight in the true Dharma and temporarily go forth, one still cannot obtain [that going-forth], much less the realization of the śramaṇa-fruits; the third bond of deeds = the evil conduct of body, speech, and mind generates the evil destinies, and being born there one is un-free and cannot bear the suffering at will, or one is born in a borderland utterly without the four kinds of good and worthy assemblies (monks down to laywomen).

Brief meaning: this shows in brief the reasoned reflection in reliance upon living beings' deeds and the fruit-and-retribution of deeds, and displays that, with reasoned reflection as the prior [ground], one practices the Dharma in accordance with the Dharma.

子6 · The Noble Ones Ever Speak the Most Excellent Speech

「賢聖常說最善語；愛非不愛語第二；諦非不諦語第三；法非非法語第四。」

"The noble ones ever speak the most excellent speech; speech that is loved and not unloved is second; speech that is true and not untrue is third; speech that is Dharma and not non-Dharma is fourth."

"Good speech" means good telling, good words, good discourse, and it should be known to have three marks: pleasing to the mind, unstained, and wholesome only — by the first it makes the other rejoice, by the second it makes one's own discipline in the end without breach, by the third it can make the other come out of the unwholesome place and abide in the wholesome place, drawing in benefit, welfare, and ease. There is speech that is "loved but neither true nor Dharma" (praising another with fair and fine words for what is not a real virtue); there is speech that is "true but neither loved nor Dharma" (with a defiled mind uttering coarse and harsh words to reproach another for real fault and evil); and there is speech that is "Dharma and both loved and true" (one who well knows praising and reproaching, who, having known what may be praised and what may be reproached, yet does not praise and does not reproach, but only, by good skillful means, speaks the true Dharma for the other, making him come out of the unwholesome place and abide in the wholesome place).

Brief meaning: this shows in brief all good speech, whether by way of statement or by way of exposition.

子7 · Faith, Conscience, Discipline, Giving, Dharma

「信、慚、戒、施、法，善人所稱讚；是名趣天道，能往天世間。」

"Faith, conscience, discipline, giving, and Dharma are praised by good people; these are named the path that goes to the heavens, able to go to the heavenly worlds."

It means that a certain one obtains right faith in the Buddha's Dharma and Vinaya, is ashamed to remain in household life, receives and keeps the pure precepts, and, gaining clothing, food, and bedding, is thereby content, cuts down on vessels and is sparing in his provisions, and of all lawful gains he in the end keeps nothing private but must share their use with fellows in the holy life, and all the true Dharma — good in the beginning, middle, and end — extolling the holy life (from the discourses down to the discussions), he can receive and keep, research and probe, thoroughly master, transmit and expound. Having accomplished these good phenomena, he will obtain three excellent benefits: first, he is praised by the buddhas and by the true good people who are the Buddha's disciples; second, if one has well perfected both the provisions of merit gathered under discipline and the giving of wealth, and the provisions of wisdom gathered under the giving of Dharma, one obtains entry into the like-portion of the pure heavenly assemblies that realize the place of liberation; third, if the two provisions are not yet perfected, one can cause them to be swiftly perfected, and after the body breaks up one is surely born in a good destiny and mostly goes to the blissful worlds of the heavens above. Furthermore, a distinction: one believes "the ill-disciplined will fall into the evil destinies, and the miserly and greedy obtain the retribution of poverty," and in the present phenomenon one gives rise to deep shame toward evil discipline and miserly greed, casts off evil discipline and receives the pure precepts, casts off miserly greed and, with a stainless mind, abides at ease in household life down to practicing giving well — and in the present phenomenon one is praised by the noble and worthy, and after the body breaks up one is born in a good destiny in the heavens above.

Brief meaning: this shows in brief the two kinds of right conduct, of the householder and of the one gone forth, and all the excellent benefits that are the fruit of right conduct.

子8 · Much Hearing Can Know the Dharma

「多聞能知法；多聞能遠惡；多聞捨無義；多聞得涅槃。」

"Much hearing can know the Dharma; much hearing can keep far from evil; much hearing casts off the meaningless; much hearing attains nirvāṇa."

It means that a certain one, toward the un-inverted teaching-Dharma that ought first to be practiced — the discourse on giving, the discourse on precepts, the discourse on birth in the heavens, and the like — reverently listens, and having heard, understands its meaning (that the manifold evil conduct of the present phenomenon and the meaningless causes that are the evil conduct [leading to] the future suffering of the evil destinies ought to be swiftly kept far from, and that one should go to the good destinies and cast off the meaningless causes of the evil-destiny suffering that generates rebirth into the evil destinies); and by understanding such Dharma-meaning he practices the Dharma in accordance with the Dharma, can keep far from the causes of suffering and can draw in the causes of ease, obtaining ease and casting off suffering. If, toward the superior teaching-Dharma associated with the four noble truths and the like, he reverently listens and understands its meaning (that all that has birth is great suffering, and that the peaceful nirvāṇa [is the goal]), then, if his faculties are already ripened and his provisions already full, he obtains the understanding-of-the-meaning; because his mind is purified, as soon as he has heard the Dharma he, if he has not yet directly realized the noble truths, can enter into direct realization, and if he has already directly realized them, obtains the exhaustion of the contaminants; if his faculties are not yet full, then, by keeping far from evils, in reliance upon the higher discipline arousing the higher mind, in reliance upon the higher mind giving rise to the higher wisdom, he can cast off the affliction that is the root of all suffering — the meaningless — and realize nirvāṇa.

Brief meaning: this shows in brief that first hearing the true Dharma [leads to] reasoned reflection, that first reasoned reflection [leads to] practicing the Dharma in accordance with the Dharma, and that with practicing the Dharma in accordance with the Dharma as the prior cause one obtains the excellent fruit.

子9 · The Wise Are Like Space, Undefiled

「智者如空無染污，不動猶如天帝幢；如泛清涼盈滿池，不樂淤泥生死海。」

"The wise are like space, undefiled; unmoving, they are like the banner of the deva-king; like one floating on a cool, brimming pond, they do not delight in the mire, the sea of birth-and-death."

This distinguishes the arhat monk whose mind is well liberated and who is beyond all idle proliferation, like space. Why? Just as space is apart from all idle proliferation and can be defiled by neither the pure nor the impure, so too the arhats: all worldly phenomena, whether favorable or adverse (gain and loss, down to pain and pleasure — the eight phenomena), can defile them not at all. Again, the trainees who have already left desire-greed and are headed for arhatship, who well abide their minds in the four foundations of mindfulness and cultivate the markless mind-concentration, are like the banner of the deva-king: in all agitated arising of arrogant elation, idle proliferation, contriving and enterprise, and the greedy craving that accompanies wish-making, they cannot be tilted or moved. Again, the trainees who have already left desire-greed and obtained the non-returner fruit, in whose minds arises desire and delight for the higher liberation, are like one who roams a cool, cold spring-pond: in the feverish mire of the relishing of savor, the concentration [-fetters], and the fetters of the higher portion, they in the end take no delight, nor do they delight in the great sea of birth-and-death. Furthermore, a distinction: the arhat's eating, speaking, and roaming, his abiding in the markless, and his being still followed by the suffering of the remaining basis — these three should be understood in that order; and again, the wisdom-liberated arhat, the trainee who is a body-witness, and the both-ways-liberated arhat — these three should be understood in that order.

Brief meaning: this shows in brief being apart from the desire of the three realms, yet, in the Buddha's noble intent, still having a remaining basis · being apart from the greed of the desire realm, gathered under the path of superior advance · and the non-returner fruit. Also: the excellence that is liberation, the excellence that is meditative poise, and the excellence that is wisdom. Also: the fruit obtained by the trainings of higher mind and higher wisdom, and the two trainings of higher mind and higher wisdom.

子10 · If One Measures Me by Form

「若以色量我、以音聲尋我，欲貪所執持，彼不能知我。若於內了知、於外不能見，由內果觀察，彼〔仍〕音聲所引；若於內無知、於外而能見，由外果觀察，亦音聲所引；若於內無知、於外不能見，彼普障愚夫，亦音聲所引；若於內了知、於外亦能見，英雄出離慧，非音聲所引。」

"If one measures me by form, or seeks me by sound, one is held fast by desire-greed and cannot know me. If one understands within but cannot see without, by observation through the inner fruit, that one is 〔still〕 led by sound; if within one has no knowing but without one can see, by observation through the outer fruit, one too is led by sound; if within one has no knowing and without one cannot see, that one, the wholly-obstructed fool, is likewise led by sound; if within one understands and without one can also see, the hero of emergent wisdom is not led by sound."

It means that a certain one whose substance is an ordinary being, who has not cut off the false discrimination and desire-greed, observes the World-Honored One's thirty-two marks of a great person and thereby measures: "This is the Tathāgata, the Worthy One, the Fully and Rightly Awakened; what he speaks is subtle and fine; his disciples must surely be good." Later, drawing near to bad persons, he hears improper Dharma, follows another's discourse and another's sound, believes and complies with the other, and, being led by the other, once again gives rise to slander toward the Buddha, Dharma, and Saṅgha — all because he does not know as it truly is the Tathāgata's Dharma-body. There is again one who, by the divine eye that is the fruit of inner meditative stillness, sees the World-Honored One from afar and forms the same understanding (as before — likewise following another's sound); there is again one who, by the fleshly eye that is the outer fruit of desire-realm deeds, having seen, measures (likewise following sound); there is again one who, in all he sees, [finds] nothing at all, is wholly obstructed, and for a long time is led by another's sound. But if the noble and worthy ones cut off, subdue, and transcend desire-greed and obtain the noble wisdom-eye, then, by the noble wisdom-eye, within they realize and understand the Tathāgata's Dharma-body; and though without they see the Tathāgata's form-body, or a stūpa or painting, they understand that this is not the Fully and Rightly Awakened One in the highest sense; within they rightly know, and without they rightly observe, and do not follow another's discourse or another's sound, and toward the Buddha, Dharma, and Saṅgha they have decisive faith and acceptance — all because they understand as it truly is the Tathāgata's Dharma-body.

Brief meaning: this shows in brief that if one sees the Tathāgata only by the conventional, then [one's faith] is undecided, but if one sees the Tathāgata by the ultimate, then it is decided.

子11 · The Sixth, the Sovereign King

「第六增上王，染時染自取；於無染、不染，染者名愚夫。」

"The sixth, the sovereign king — in the time of defilement, it defiles what it itself grasps; toward the undefiled it is not defiled, [but] the defiled one is named a fool."

"The sixth, the sovereign king" means mind, mentation, and consciousness. If one has already crossed the five floods but not yet crossed the sixth flood of mentation, then at that time one's mind follows and pursues the relishing of savor in the concentrations — hence "the time of defilement." There is again a person who, through the long night, in defilement grasps [things] as his own and, toward agreeable phenomena, clings to and hoards them and will not let go — this is "defiling what it itself grasps." Greed is named defilement, and the future-world suffering that is generated by greed is also named defilement. If the one who defiles what he himself grasps, toward the defiled mind, does not, with applied effort, take it in but blocks and holds it back, and cultivates the mentation's counter-agent attention, then his mind, in the present phenomenon, is undefiled, and in the future too is without that suffering's defilement. But if, applying effort, he yet does not hold it back, does not block it, does not cultivate the counter-agent, then in reliance upon this cause of suffering he suffers through the long night and cannot keep far from it — hence he is named a fool.

Brief meaning: this shows in brief all the excellent benefits of keeping far from the cause of suffering, and displays that the cause of suffering can bring on one's own suffering, which is the nature of the fool.

子12 · There Is a City with Bone for Its Rampart

「有城〔以〕骨為墉，筋肉而塗飾；其中有貪、恚、慢、覆所任持。」

"There is a city 〔with〕 bone for its rampart, sinew and flesh for its plastered adornment; within it are greed, ill-will, conceit, and concealment, by which it is upheld."

What is called the "city" means mind, mentation, and consciousness. This city uses only bone for its bricks and stones, sinew in place of cords and warp-threads, and flesh as its daubed plaster, forming a rampart of the bodily frame that encircles it all around. Within the city are four evil phenomena, injurious to the good phenomena of the well-spoken Dharma and Vinaya, by which it is upheld: two belong to householders who enjoy the desires (greed and ill-will), and two to those gone forth within the ill-spoken Dharma (conceit and concealment). Because one is attached to desire and yearns for desire and does not run counter to base and filthy conduct, one does not even believe and accept the well-spoken Dharma, much less cultivate the good; relying on the ill-spoken Dharma one gives rise to arrogant conceit and cannot go of oneself to the Buddha or to a disciple, and even if the Buddha or a disciple, out of compassion, comes to one of himself, one, through the secondary affliction of concealment defiling the mind, does not even disclose one's own faults, much less believe, understand, and cultivate the good — thus, into the good phenomena, neither of these two mind-cities can enter, much less take them up as one's own.

Brief meaning: this shows in brief that householders and those gone forth, all through four kinds of defiling cause and condition, ruin the well-spoken Dharma and Vinaya.

子13 · Like a Turtle Drawing Its Limbs into Its Own Shell

「如龜藏支於自㲉，苾芻善攝意尋思；無所依止、不惱他，證般涅槃無所謗。」

"Like a turtle hiding its limbs within its own shell, the monk well gathers in the mentation's cogitations; without any reliance, and not vexing others, he realizes final nirvāṇa and slanders nothing."

It means that a certain one, in reliance upon the first meditative stillness, casts off the three evil cogitations (the cogitation of desire, the cogitation of ill-will, and the cogitation of harm); and, further able to cast off even the good cogitations of the ground of the first meditative stillness, he abides in the concentration without applied and without sustained thought — like a turtle drawing its limbs in and hiding them in its shell, he gathers in the cogitations in just this way (from the concentration without applied and without sustained thought up to the summit of existence). When he rightly abides in this concentration he gives rise to no relishing of savor, and having emerged he accomplishes phenomena that may be loved and delighted in, is tractable, gentle, and easy to dwell with, does not vex wise fellows in the holy life, is delighted in by the wise as one to dwell with, and accomplishes the phenomenon of no strife or contention. By right method he can enter into the direct realization of the noble truths and obtain the exhaustion of the contaminants; toward the phenomena he does not [rely] on another's faith, obtains a well-purified, superior knowledge-and-vision, and understands as it truly is that "the Dharma is truly the Dharma, and the Vinaya is truly the Vinaya"; he never, in reliance upon inverted views, slanders the Dharma as [not-]Dharma or slanders the non-Dharma as non-[Dharma], and does not display the non-Dharma as Dharma or the Dharma as non-Dharma, and so on.

Brief meaning: this shows in brief, for one of the well-spoken Dharma, the path of the counter-agent that cuts off four kinds of disturbance. The four kinds of disturbance = first, the disturbance of defiled-and-undefiled cogitation; second, the disturbance of relishing the savor of the superior concentration; third, the disturbance of mutual strife and litigation; fourth, the disturbance of slandering the right path.

子14 · Equal and Unequal in Their Arising

「等不等而生，牟尼捨有行；內樂定差別，如俱舍卵生。」

"Equal and unequal in their arising, the sage casts off the conditionings of existence; the inner bliss and the concentration differ, like the egg-born within the shell."

It means that when the Buddha manifests his abiding in the bodhisattva station of the last existence, he first obtains the arising of a wondrous form-body perfect in the thirty-two marks and eighty subsidiary excellences; and later, when he realizes the unsurpassed, full, and right awakening, the arising of his form-body is "equal" to the former; but the arising of his name-body, through the superior and non-outflowing being dissimilar [to the former], is "unequal" to the former. Again, the Buddha manifests taking the inner bliss of peace and the bliss of the śramaṇa as his reliance, obtaining mastery over concentration, and, as by the power of the concentrated mind, casts off the life-conditionings and the conditionings of existence — the arising of that most excellent form-body reaching its final limit is "equal" to the former, while the arising of the name-body is "unequal" to the former; hence there is a difference. Just as a chicken arises in reliance upon the egg (the shell), and having arisen gradually grows, similar in kind, and breaks the shell and comes out, so too is the principle of the distinction of the Tathāgata's form-body and name-body. The distinction here: if the Buddha did not cast off the life-conditionings, he would enter final nirvāṇa only upon completing his life-span; but because, upheld by the power of concentration, he casts off the life-conditionings, he enters final nirvāṇa without completing his life-span.

Brief meaning: this shows in brief the casting-off of the life-conditionings, the two kinds of distinction of the form-body and the name-body, and displays the cause and condition of casting off the basis.

子15 · No Mire Equals the Desires

「無淤泥等〔於〕欲，無魑魅等〔於〕瞋，無羅網等〔於〕癡，無江河等〔於〕愛。」

"No mire equals 〔the〕 desires, no goblins equal 〔ill-〕will, no net equals delusion, no river equals craving."

It means that there are four kinds of "worldly phenomena of un-freedom" that the world plainly sees able to make a living being turn about un-free: first, sinking mired in the mire; second, being possessed by ghosts and goblins; third, entering into a net; fourth, falling into a swift-flowing river and being swept along in the current and drowned. There are again four kinds of "true phenomena of un-freedom" that are likewise so: ① being born and growing in the desire realm, sunk mired in the mire of impure, rank desires, one cannot freely draw forth, guard, and increase good phenomena; ② having cast off desire and gone forth within the well-spoken Dharma, harboring anger in the mind and being by nature much given to evil speech, through anger being un-free, one repeatedly transgresses the training-grounds and, with coarse words, strikes at, reproaches, and expels fellows in the holy life; ③ having cast off desire and gone forth within the ill-spoken Dharma, one enters the great delusion-view net of the evil Māras and wanders in birth-and-death un-free; ④ being born in the ground of the higher, desire-freed [realms], toward the fetters of craving not yet cut off and not fully comprehended, un-free, one is born again in the lower realms and, following the current, abides there, hard to emerge from.

Brief meaning: this shows in brief the fools' bondage in the various realms and various classes. Furthermore, a distinction: four phenomena (sinking mired in the mire of desire, unable to go forth in purity · being covered by anger, harming even oneself, how much more others · in the class of delusion, holding evil and wrong views, denying father and mother, how much less able to support them oneself · widely amassing the desires, swept along by greedy craving, unable even to feed oneself, how much less to be generous to others) can obstruct the four phenomena that the keen-witted ought to know (going forth in purity, keeping far from ill-will and harm, reverently serving father and mother, delighting in the practice of wise giving).

子16 · In Space There Is No Bird's Track

「虛空無鳥迹，外道無沙門；愚夫樂戲論，如來則無有。」

"In space there is no bird's track; among the outsiders there is no śramaṇa; the fool delights in idle proliferation; the Tathāgata, however, has none."

It means that there are living beings who yearn and delight for superior desires (gathered under the seeking-of-desire), some who yearn and delight for a superior body (gathered under the seeking-of-existence), and some who yearn and delight for the liberation of the śramaṇa and brahmin (gathered under the seeking-of-the-holy-life). Those gathered under the seeking-of-desire and the seeking-of-existence mean "By my little portion of giving and keeping of precepts I shall be born in a good destiny in the heavens above and reward myself with the fine five desires," and they obtain the most excellent desire and body; just as the flocks of birds soar in the sky and everywhere find no place to set foot, so too living beings, in the impermanent desires and body, find no place at all to abide securely. Those gathered under the seeking-of-the-holy-life are again of two kinds: in reliance upon the well-spoken Dharma, and in reliance upon the ill-spoken Dharma. Those in reliance upon the ill-spoken Dharma — among the outsiders there is no śramaṇa at all; those in reliance upon the well-spoken Dharma but gathered under a mistaken seeking-of-the-holy-life likewise have no śramaṇa; those gathered under the right seeking-of-the-holy-life do have a śramaṇa. All three of these gates (the seeking-of-desire / the seeking-of-existence / the seeking-of-the-holy-life) are named "delighting in and attached to idle proliferation"; because the Tathāgata has cast off all yearning and seeking, he has no idle proliferation, and one may know by analogy that the Tathāgata's disciples gathered under the right seeking-of-the-holy-life likewise have no idle proliferation.

Brief meaning: this shows in brief that those who strive with effort apart from the well-spoken Dharma and Vinaya are all empty and of no benefit.

子17 · Those Who Abide, All Idle Proliferation Absent

「住戲論皆無，踰牆、塹〔而〕離愛；牟尼遊世間，天人不能識。」

"Those who abide — all idle proliferation absent — leap the wall and the moat and 〔so〕 are apart from craving; the sage roams the world, and gods and humans cannot recognize him."

It means that the arhat monk is forever apart from greedy craving, and, by four aspects, from the evil Māra-foe and from the mastery to which all fools are subjected, is liberated and self-mastered, roaming at will through empty and settled villages. There are fools who, encountering the true arhat roaming with ultimate self-mastery, do not know it as it truly is, and then, in two respects, falsely give rise to contempt and disparagement: "How is it that this good son casts off the precious wealth of his own belonging that nourishes life, and instead seeks his sustenance as the belonging of others? Why does he cast off the means to be born in the heavens and painfully strive to seek the cutting-off and extinction of existence?" — such a fool sees that being born in the heavens has excellent merit and that household life has much property, and therefore, toward the sage, falsely gives rise to slighting and neglect; the gods he serves cannot even fathom the vast merit of the sage, how much less can those who serve the gods recognize him. How is the craving-freed arhat, by four aspects, liberated and self-mastered? It means that the fool, through the four stations of consciousness, is driven and put to labor by the Māra-foe as master, coming and going through the five destinies — not so the arhat; again, the fool, as through a grave fault (adding to or subtracting from the various evil views, taking up evil phenomena such as knives and staves, falling into idle proliferation and generating the evil destinies), is put to labor by Māra — not so the arhat; again, as through a middling fault (dwelling within the wall-and-rampart of the bonds of desire-craving, not emerging from the desire realm and generating suffering), is put to labor by Māra — not so the arhat; again, as through a light fault (being born in the form and formless realms, encircled by the deep moat of ignorance (avidyā), shut in the prison-cell of birth-and-death), is put to labor by Māra — not so the arhat.

Brief meaning: this shows in brief that all fools are ashamed of what should not be shamed and unashamed of what should be shamed, and that, toward what should not be feared, they give rise to the view of fear, and, within what should be feared, give rise to the view of no fear.

子18 · If One Perfumes Away the Cogitations

「若有熏除諸尋思，於內無餘離分別，超過礙著、諸色想，四軛蠲除、不往生。」

"If one perfumes away the cogitations, within, without remainder, one is apart from discrimination, transcending obstructive clinging and all form-perceptions; the four yokes cleared away, one is not [re]born."

It means that a certain one who has already entered the station of the trainee but is not yet apart from desire-realm desire: in reliance upon the first meditative stillness, he perfumes away the evil cogitations of the desire realm; in reliance upon the second meditative stillness — the inner even purity, the one-directed nature of mind — the discrimination of the ground of the first meditative stillness is, without remainder, forever left behind; in reliance upon the third meditative stillness he transcends the obstructive clinging to the joys of the second meditative stillness; in reliance upon the fourth meditative stillness he transcends the obstructive clinging to the pleasures of the third meditative stillness; in reliance upon the formless concentrations he transcends all form-perceptions. Thus, gradually, in reliance upon the various concentrations up to the summit of existence (whether by concentration or by birth), he clears away the "four yokes": first, clearing away the yoke of defiled cogitation; second, clearing away the yoke of undefiled cogitation; third, clearing away the yoke of the bondage of joy and pleasure; fourth, clearing away the yoke of all form-perceptions — and by this, toward the various lower grounds, he is no longer [re]born. It should be known that the ordinary being, though he reaches the summit of existence, is still bound by the four yokes, and therefore toward the lower grounds is again [re]born.

Brief meaning: this shows in brief the two kinds of distinction — the trainee who has reached the final limit of existence, and the ordinary being.

子19 · Giving Makes Merit Increase

「惠施令福增，防非滅怨害，修善捨諸惡，惑盡得涅槃。」

"Giving makes merit increase, guarding against wrong extinguishes enmity and harm, cultivating the good casts off all evils, and with the delusions exhausted one attains nirvāṇa."

It means that a certain one obtains right faith in the Buddha's Dharma and Vinaya, and, though dwelling in household life, keeps his mind far from the stain of miserliness, receives and keeps the seven kinds of meritorious-deed bases in reliance [on giving], and whether walking or standing, down [to all his activity], grows in merit. If, further, within the well-spoken Dharma he goes forth in purity, complete with the power of forbearance, then, to guard his discipline, though he meets with abuse, insult, harassment, and reproach, or is beaten and injured by hand, tile, stone, knife, or staff, fearing to ruin his discipline his mind has no evil thought and he utters no evil word, but, taking only that object as condition, abides pervading it with a mind conjoined with loving-kindness; and by this, in the present phenomenon, all enmity and harm between self and other come to rest, and in the life to come he is born in a blissful world free of vexation, has few enemies, is looked up to by the world, and is gladly beheld by the many. Having thus well cultivated the means, in reliance upon the higher discipline he arouses the higher mind, in reliance upon the higher mind he gives rise to the higher wisdom, and when he enters into the direct realization of the noble truths he forever casts off the deeds [leading to] the evil destinies and the evil destinies themselves; and, further cultivating the path as previously obtained, he gradually removes the fetters, and in the nirvāṇa-realm with remaining basis he enters final nirvāṇa, and thereafter, in the nirvāṇa-realm without remaining basis, he again enters final nirvāṇa.

Brief meaning: this shows in brief the four kinds of right conduct of one who has obtained pure faith — first, the conduct that brings on wealth; second, the conduct that brings on the good destinies; third, the pure cultivation-conduct that keeps far from the suffering of the evil destinies; fourth, the pure cultivation-conduct that keeps far from all suffering.

子20 · Do None of the Evils

「諸惡者莫作，諸善者奉行，自調伏其心，是諸佛聖教。」

"Do none of the evils, undertake all the goods, tame your own mind — this is the noble teaching of the Buddhas."

It means that a certain one obtains right faith in the Buddha's Dharma and Vinaya, and, in every kind, by every cause and condition, in every place, is able to cut off all the evil conduct there is, and within the well-spoken Dharma can well receive and train in the discipline and restraint. By three aspects he undertakes the goods: namely, he well abides in discipline, guards the pure restraint of the individual liberation [precepts], down to receiving and training in all the training-grounds; in reliance upon the training of higher discipline he gives rise to the training of higher mind, in reliance upon the training of higher mind he gives rise to the training of higher wisdom, and by this, toward the objects of knowledge, he knows and sees as they truly are. Having thus become complete in the good phenomena, he further, by three aspects, tames his own mind: namely, because he knows as it truly is, he can give rise to disgust; because of disgust, he can attain freedom from defilement; because of freedom from defilement, he can attain liberation.

Brief meaning: this shows in brief the three trainings and their training-fruit, and displays that one's own noble teaching is not shared with others.

子21 · Hard to Tame, Flighty

「難調伏、輕躁，淪墜於諸欲；善調伏其心，心調引安樂。」

"Hard to tame, flighty, it sinks and falls into the desires; well tame your own mind — a tamed mind draws on ease."

It means, speaking of mind, whether mentation or consciousness: through the long night it loves and delights in dwelling amid clamor and turmoil, and in the place of clamor it is hard to keep far from and hard to tame; though forcibly settled amid the uninterrupted cultivation of good phenomena, it cannot wholly abide apart from greed, apart from ill-will, apart from delusion, nor wholly abide roused-up-yet-without-agitation, still and at peace, but swiftly, swiftly gives rise again to being with greed, with ill-will, with delusion, low and mean, agitated, unstill; though forcibly settled within inner calm and stopping, through the long night it loves and delights in forms, sounds, smells, tastes, and tangibles, and toward the objects of the five desires it races and sinks. The noble disciples, toward such delighting and attachment to the defiled, can give rise to a mind of suffering [over it], and in the end do not indulge it to turn about at will, nor do they comply with it, but again and again, by thought and choice, accomplish the keeping-far-from and constantly cultivate the good phenomena, the one-pointed nature of mind; and, by the rightly-concentrated mind, they can know as it truly is, can give rise to disgust, can attain freedom from defilement, can attain liberation, and, having well tamed the mind and exhausted the causes of suffering, in the present phenomenon they attain a blissful abiding, and in the future the manifold sufferings are forever exhausted.

Brief meaning: this shows in brief the mind that can refrain from complying with the long-night wandering of the wrong path, and the excellent benefits obtained by not complying.

子22 · Well Knowing the Marks of Mind

「於心相善知，能餐遠離味、靜慮、常委、念、受無染喜樂。」

"Well knowing the marks of mind, one can savor the flavor of seclusion — the meditative absorptions, constant application, mindfulness — and enjoy undefiled joy and bliss."

It means that a certain trainee who sees the trace can well understand the marks of stopping, rousing, and equanimity, and by this obtains four merits: ① his mind abides in a single object-condition, apart from the coarse-and-heavy [tendencies], and can well enjoy the ease of body and mind (the first merit); ② with the purified concentrated mind, to the utmost of what he has cultivated and as he has cultivated it, he can rightly examine the principle of the phenomena, obtaining the inner-Dharma insight (the second merit); ③ in reliance upon the purified stopping-and-insight, toward the factors of awakening he, valorous and uninterrupted, can constantly cultivate the application, cultivating without slackness and without dread (the third merit); ④ by the mind without slackness or dread he obtains the foremost right mindfulness and right knowing, his mind is well liberated, and he can enjoy the joy and bliss of liberation and the undefiled bliss, attaining a blissful abiding in the present phenomenon (the fourth merit).

Brief meaning: this shows in brief the four merits of skill in the marks — that accomplished by calm abiding (śamatha), that accomplished by insight (vipaśyanā), that accomplished by non-slackness-and-dread, and that accomplished by reaching the ultimate.

子23 · Not Living by the Crafts

「無工巧活、輕自己、樂勝、〔淨〕諸根、盡解脫；無家、無所、無悕望、斷欲、獨行〔，是〕真苾芻。」

"Not living by the crafts, holding oneself light, delighting in the superior, 〔purifying〕 the faculties, wholly liberated; without home, without abode, without yearning, cutting off desire, faring alone 〔— this is〕 the true monk."

It means that one who accomplishes five limbs and forever cuts off five limbs should be known to gain the name of true monk. Accomplishing the five limbs: ① he does not rely on falsely contrived means of wrong livelihood, does not lean on families of power, does not cultivate fame and lineage-standing, does not deceitfully accept what the Buddha and the noble disciples have spoken, in the manner of one who, relying on a craft-place, unrighteously yearns for clothing and food (the first limb); ② he cuts down and spares his vessels, well casts off precious wealth, with clothing merely to cover the body and food merely to fill the belly is content and rejoicing, and wherever he roams he must carry his robe and bowl (the second limb); ③ he yearns for and loves and delights in the śramaṇa[-hood] and the training-grounds, and even for the sake of the peril to his life does not transgress the disciplinary precepts he has trained in, how much less for a little gain (the third limb); ④ rightly cultivating the means, content in pure livelihood and loving and delighting in the training-grounds, toward the noble truths not yet directly realized he can enter into direct realization and obtain the pure vision, or, if through loss of mindfulness there momentarily arise evil and unwholesome cogitations that draw on greed, ill-will, and delusion, being slow to [lose] and forgetful in mindfulness, he swiftly again removes and dispels them (the fourth limb); ⑤ cultivating the path as previously obtained, toward the fetters, bonds, all the latent tendencies, secondary afflictions, and entanglements, his mind attains liberation (the fifth limb). Forever cutting off the five limbs: the arhat can no longer transgress in five respects — he cannot cast off the training-grounds and turn back, cannot store up anything and grasp it as his own to enjoy, nor enjoy the desires, cannot for the sake of wealth or life knowingly speak falsely, cannot cast off desire and practice taking-what-is-not-given, and cannot, having forever left greedy desire and abiding alone and faring alone, again grow near to non-holy-life and pair together in coupling (or reckon that suffering and pleasure are self-made / other-made / made by both / made by neither, arising without cause).

〔The brief meaning follows the text; see above, "accomplishing the five limbs, forever cutting off the five limbs."〕

子24 · The Mind Fares Far, Fares Alone, Bodiless, Sleeping in the Cave

「心遠行、獨行、無身、寐於窟；能調伏難伏，我說〔為〕婆羅門。」

"The mind fares far, fares alone, is bodiless, sleeps in the cave; one who can tame what is hard to tame — him I call 〔a〕 brahmin."

What is called "mind" is also named mentation and also named consciousness. In the past, through all the fools' measureless distinct self-bodies unrolling one after another, and through their causes unrolling one after another, though there is no doer it flows on in birth-and-death, and its prior limit cannot be known — hence it is named "faring far." In the present it turns one at a time, apart from the second, accompanying mind, and not every kind of mind turns all at once — hence it is named "faring alone." Again, this present [mind], as its own substance first arises and comes before one (whether as greed, or ill-will, or delusion, or the nature of the remaining afflictions and secondary afflictions), that very self-substance does not turn on to the very end; unlike the five material faculties (whether alike or different, inferior or superior), which, as the self-substance first arises, that very self-substance turns on to the end — the mind is not so: the mind passes through its various day-and-night, instant-and-lava (kṣaṇa-lava) and other positions, not one but many, of various classes, arising at a differing time of arising and ceasing at a differing time of ceasing; and because the mind's own-nature, defiled in substance, is not established as real, it is named "bodiless." This one, in the future world, dwelling in the four stations of consciousness and having latent tendencies, may have the sense of coming and going in a later birth — hence it is named "sleeping in the cave." If one who is keen-witted can, by these four aspects, understand as it truly is the mind of the past, present, and future worlds, and can cultivate disgust-and-ceasing and the liberation of the mind, that one can pass beyond the various views of a self-body (satkāya), reach the far shore, and abide securely on the dry land — he is named "brahmin."

Brief meaning: this shows in brief that the mind, in the past, was for a long time defiled and without a doer; in the present world, its nature is instantaneous and by own-nature pure; and in the future world, through negligence or non-negligence, it is defiled or pure.

子25 · Who Can Cover the World (with the Question-and-Answer on Mindfulness, Wisdom, and Name-and-Form · the Pārāyaṇa's Ajita)

「誰能覆世間？誰能令不顯？誰復能塗染？誰為大怖畏？」「無明覆世間；放逸令不顯；戲論能塗染；苦為大怖畏。」「諸流處處漏，是漏誰能止？當說誰防護？眾流誰所偃？」「世間諸流漏，是漏念能止；我說能防護，由慧故能偃。」「念慧與名色，今問是一切，何當永滅盡？唯願為我說。」「念慧與名色，我說是一切；若諸識永滅，於斯永滅盡。」「云何念所行，諸識當永滅？今請垂方便，為釋令無疑。」「於內外諸受，都不生欣樂；如是念所行，諸識當永滅。」「若諸善說法，及有學異類，彼常委能趣，請大仙為說。」「不耽著諸欲，其心無濁染，於諸法巧念，是苾芻能趣。」

"Who can cover the world? Who can make it not appear? Who again can smear and stain it? What is the great terror?" "Ignorance covers the world; negligence makes it not appear; idle proliferation can smear and stain it; suffering is the great terror." "The streams leak out everywhere — who can stop this leaking? Who, tell me, guards against it? By whom are the many streams dammed?" "The world's streams and leakings — this leaking, mindfulness can stop; I say it guards against it; through wisdom it can be dammed." "Mindfulness, wisdom, and name-and-form — I now ask, [being] all this, when will they forever cease and be exhausted? Pray, tell me." "Mindfulness, wisdom, and name-and-form — I say these are all [of it]; if the consciousnesses forever cease, herein they forever cease and are exhausted." "How, by mindfulness's ranging, will the consciousnesses forever cease? I now beg you bestow the means and explain it, that I may have no doubt." "Toward the inner and outer feelings, give rise to no delight at all; such is mindfulness's ranging, [by which] the consciousnesses will forever cease." "For those of the well-spoken Dharma, and the trainees of the various kinds, that constant application by which they can advance — pray, great seer, tell of it." "Not greedily attached to the desires, his mind without turbid stain, skilled in mindfulness toward the phenomena — such a monk can advance."

This is the verse asked by "Ajita" within the "Pārāyaṇa." The word "world" is, in brief, of three kinds: the desire-world, the form-world, and the formless-world; but here the intent distinguishes the two worlds of one gone forth and of the householder. The world of one gone forth is again twofold: the ill-spoken Dharma (covered by ignorance), and the well-spoken Dharma (which, having illumination, ought to be able to appear, but through negligence is made not to appear). The householders of the various kinds, the white-robed laity, are smeared and stained by the various idle proliferations — idle proliferation being, in brief, of three kinds (the three kinds of verbal matters are named idle proliferation · what is set forth by way of the four kinds of verbal expression is also idle proliferation · the applied-and-sustained thought that can issue in speech is also idle proliferation); toward the verbal matters of the three times, in reliance on the four verbal expressions, one gives rise to the various-kinds' distinct discrimination and thought, whether adverse or conforming — this is named "smearing and staining." Both the preceding idle proliferation and the subsequent smearing-and-staining are found for the most part among householders; hence they are said to be smeared by idle proliferation.

The ill-spoken Dharma is covered by ignorance, the well-spoken Dharma is made not to appear by negligence, and the householder is smeared and stained by idle proliferation. When the cause of suffering turns in the present phenomenon, these people cannot know as it truly is that it is the cause of suffering, but love and delight in that cause and abide in it; by this they generate future suffering, which is called the "great terror." The ill-spoken Dharma through the gate of ignorance, the householder through the gate of idle proliferation, and the well-spoken Dharma through the gate of negligence all leak the manifold sufferings from the six sense-bases. By hearing another's sound and, within, rightly attending, one understands the fault and peril of conditioned things; the mindfulness associated with this understanding turns counter to the stream and holds the leaking back, and is named the "counter-agent that subdues." The non-outflowing wisdom gathered under supramundane right view can dam all three streams and is named the "counter-agent that cuts off." Because both the temporary subduing and the permanent cutting-off counteract the leaks, both are named "guarding against."

Those of the ill-spoken Dharma and the householders wholly fall into the defiled class. Within the well-spoken Dharma two kinds are found: the negligent fall into the defiled class and are not gathered under manifestation; the non-negligent fall into the pure class and are gathered under manifestation. Both those who have already manifested and those who ought still to manifest are therefore non-negligent. The arhat has already manifested and has no further task of non-negligence: mindfulness and wisdom have been well cultivated in the four foundations of mindfulness, and purified consciousness has been realized with certainty. In the nirvāṇa-realm without remaining basis that consciousness will forever cease; mindfulness and wisdom likewise cease, and all name-and-form drawn on by prior deeds and gathered under the remaining basis is exhausted. Until then, the arhat abides well in the six constant abidings and gives rise to no delight toward inner feelings on the grounds apart from desire or outer feelings associated with desires. This is the arhat's right mindfulness in operation, until at the exhaustion of life consciousness forever ceases.

The trainee still ought to manifest and still has tasks of non-negligence: tasks to be done constantly and tasks to be done thoroughly. The various trainees — one of at most seven returns, the family-to-family one, the once-returner, and the one able in the present phenomenon to enter final nirvāṇa — cultivate counteractions to the lower and higher fetters. Because they do not cling to desires, the lower fetters cannot defile their minds; because their minds are without turbid stain, the higher fetters cannot defile them. They know as it truly is the origin and the escape of every phenomenon that involves suffering, establish the mind well in the four foundations of mindfulness, and cultivate the noble path previously attained. By cultivating this counteractive path, they bring every task of non-negligence to completion and advance to the ultimate.

Brief meaning: this shows in brief that householders and those gone forth in outsider dharmas are decisively defiled, and displays that, among those gone forth within the well-spoken Dharma, if negligent they fall into the defiled class, and if non-negligent they fall into the pure class.

子26 · Yearning and Seeking the Desires (the Aṭṭhaka-vagga Verse in Reliance on the Desires)

「於諸欲悕求，或所期果遂，得已心定喜，至死而保愛。諸樂欲眾生，若退失諸欲，其色便變壞，如毒箭所中。若遠離諸欲，猶如毒蛇首；彼於愛世間，正念能超度。田事與金銀、牛馬珠環釧、女僕增諸欲，是人所耽樂。攀緣沈下劣，變壞生諸漏；從此集眾苦，如船破水溢。若永絕諸欲，如斷多羅頂；棄捨諸愁憂，猶蓮華水滴。」

"Yearning and seeking the desires — if the hoped-for fruit is fulfilled, once obtained the mind is settled and glad, and cherishes them until death. As for beings who take pleasure in the desires, if they lose and fall from the desires, their complexion then alters and spoils, as though struck by a poison arrow. If one keeps far from the desires — as [far as] from the head of a poison snake — that one, in the world of craving, can by right mindfulness pass beyond. Field-affairs and gold and silver, oxen, horses, pearls, rings, and bracelets, women and servants that increase the desires — these are what such a person is engrossed in and delights in. Clinging and grasping, one sinks low and mean; when they alter and spoil, the various contaminants arise; from this the manifold sufferings gather, as a broken boat is flooded by water. If one forever severs the desires — as one cuts the crown of the tāla tree — one casts off all sorrow and grief, like a water-drop on the lotus flower."

This is the verse in reliance on the desires within the "Aṭṭhaka-vagga." A certain person yearns for future desires and arouses diligent means to obtain them; when the hoped-for result succeeds, he becomes attached and enjoys what is present. Such yearning and actual enjoyment give rise to gladness and pleasure, and together are named "the relishing-of-savor of the desires." When what he has obtained and enjoyed is lost, his attachment to that savor lets the arrow of craving enter his mind as if he had been struck by a poison arrow; he suffers great grief and may even die. This is "the fault-and-peril of the desires." The poison snake figures the objects of desire, and its head figures their savor. The fool greedily enjoys that savor and is like one bitten by the snake. The much-hearing noble disciple keeps as far from the savor of desires as from a poison snake's head, never enjoying with craving and defilement or giving rise to attachment. From forms through tangibles, all such craving is tamed, cut off, and crossed beyond; this is "emergence from the desires."

The own-nature of desire is twofold: object-desire and affliction-desire. Object-desires are, first, grain, whose supporting activity is farming, and second, wealth, whose support is gold, silver, and the like. Those seeking grain necessarily seek fields; those seeking wealth seek gold and silver. The latter pursuit proceeds either by serving a king or by trade. Farming requires oxen as a means; service to a king requires horses; in trade, precious pearls correspond with gold and silver, while rings and bracelets are crafted things of another class. These are only the foremost examples; buying, selling, negotiation, and the other affairs of commerce are understood likewise. Once wealth and grain are amassed, women serve as companions in their enjoyment and merriment. Before they are amassed, servants assist in gathering, guarding, and producing interest. All this vast accumulation, clung to and not relinquished, is named object-desire.

Affliction-desire is the false discriminating greed that follows and savors object-desires, arising in reliance on attached consciousness. It makes the mind sink and become low and mean. When agreeable, delightful, pleasing object-desires alter, spoil, scatter, and are lost, the outflows arise and sorrow, lament, grief, distress, suffering, and vexation bind the mind. Covered by outflows without a counteraction, one is like a broken boat gradually filling with water and gathers the future sufferings of birth, aging, illness, and the rest. If one has emerged from desires, one forever severs the attached, defiled consciousnesses that arise following their savor, as cutting the crown of a tāla tree prevents further growth. Even when pleasing object-desires alter and spoil, sorrow and every other vexation cannot abide in purified consciousness, as a drop of water does not cling to a lotus leaf.

Brief meaning: this shows in brief the three own-natures of the desires — the relishing-of-savor, the fault-and-peril, and the emergence; and displays that the relishing-of-savor can become the fault-and-peril, and the merits there are in emerging from it.

子27 · No Longing for the Past (the Bhaddekaratta Verse)

「於過去無戀，不悕求未來，現在諸法中處處遍觀察，智者所增長，無奪亦無動。」

"No longing for the past, no yearning for the future, in the phenomena of the present observing everywhere throughout — what the wise one increases is neither snatched away nor moved."

This is the verse of the "making of the excellent-and-worthy." It means that a certain one obtains pure faith in the Buddha's Dharma and Vinaya, and with a rightly-faithful mind casts off home and goes to the homeless, and by five aspects cultivates the holy life and makes it well pure: ① he can cast off the conduct of household life with no lingering regard, nor, taking it as condition, does his mind give rise to lingering longing and re-arise attachment (the first aspect); ② toward the gain and honor of the present phenomenon, and toward the conduct of the various-kinds' future, he gives rise to no yearning, nor does he wish for and seek the future conduct of humans and gods while cultivating the holy life (the second aspect); ③ toward the phenomena of forms and the rest gathered under the five appropriated aggregates of the present, and their establishment, he can rightly observe, and toward the evil conduct of body, speech, and mind of the present and the future and its evil fruit-and-retribution he can cut it off and cultivate the good (the good conduct of body, speech, and mind likewise); and again, toward the aggregates of forms and the rest, observing that the past, future, and present worlds are all impermanent, and being impermanent are suffering, and being suffering are without self, and being without self he does not grasp at "mine" toward all of them, down to not grasping them as "I," observing with the truly-real right wisdom (the third aspect); ④ in reliance upon the first Dharma-insight his faculties ripen, and the two provisions of merit and wisdom, in the world to come, penetratingly increase and grow, not to be plundered by kings and the like (the fourth aspect); ⑤ in reliance upon the second Dharma-insight, toward the merit of nirvāṇa in the present phenomenon he can well increase and grow, not to be tilted by the afflictions and secondary afflictions (the fifth aspect). By these five aspects he cultivates the holy life and makes it well pure; and if, in reliance on this, [he practices] even for one day and one night, that too is "excellent-and-worthy, foremost excellent-and-worthy," and it should be known to pass beyond all the rest of the holy life there is.

Brief meaning: this shows in brief that the holy life cultivated within the well-spoken Dharma and Vinaya is, in all its marks, well pure, and not shared with others.

〔The Summary Verse for the Whole Body-Meaning Verses〕

〔At the treatise's close, gathering all fourteen clusters of the Body-Meaning Verses:〕嗢拕南曰：惡、說、貪、流、怖、類、與、池、流、貪、作、劬勞、得義、論議——十四種。 The uddāna says: Evil, Speaking, Greed, Stream, Terror, Kind, With, Pond, Stream, Greed, Doing, Toil, Attaining-the-Meaning, Discourse — the fourteen kinds.

義疏Exposition

第十四段是體義伽他、也是整組思慧地伽他的大尾：四十四頌半、分二十七子段，「辨揚深理故名論議」。它像一部濃縮的佛法總集，把無常、業果、戒慧、心識、阿羅漢、涅槃一題一題說過去。逐子的白話見〈白話〉，這裡只挑幾條主線講活。難處都用論裡本有的譬喻。

開卷一偈，定全段的調：「諸行無常」

論議段以一首最著名的偈起手：「諸行無常，有生滅法；由生滅故，彼寂為樂。」論把「諸行」鎖定在「取蘊」，再用三世把無常拆細：過去蘊已謝＝無常、未來蘊可生＝有生法、現在蘊死法＝有滅法；永盡未來蘊因就是「彼寂」，而這「寂」之所以是「樂」，有兩重——一切苦因滅（現法安樂）、當來眾苦解脫。一偈之下，論一口氣配上正見、遍知、緣起、苦滅二諦、空無願無相三解脫門——彷彿告訴你：整部佛法，都從「看見無常」這一眼長出來。二十七子段，就是這一眼的層層展開。

一條收尾偈，呼應開卷的「惡莫作」：七佛通戒

走到子20，又是一首人人會背的偈：「諸惡者莫作，諸善者奉行，自調伏其心，是諸佛聖教。」這正是體義伽他第一段「惡莫作」的遙遙回響——首尾一線。論把它落到三學上：以「三相奉行善」（住尸羅→增上戒心慧→如實知見）、「三相調伏心」（如實知→厭患→離染→解脫）收束，並標一句「不與他共」——這是諸佛聖教，外道沒有。從開卷的莫作惡，到這裡的諸惡莫作，伽他畫了一個圓。

最深的一條線：心識三世（思慧地的唯識落點）

論議段裡，分量最重、也最唯識的，是「心、意、識」的三世觀——子11「第六增上王」、子24「心遠行、獨行、無身、寐於窟」。論直說心即意、即識，再用四個字標出三世：

遠行＝過去識：無量自體與因展轉、雖無作者而流生死、前際叵知；
獨行·無身＝現在識：一一而轉、無第二伴心、一切種心不頓現；而「心自性染污之體不成實」，所以「無身」；
寐於窟＝未來識：居四識住、有隨眠、可後生往來。

最關鍵的一筆在略義：心「於過去長時染污、無作者；於現在剎那、自性清淨；於未來由放逸/不放逸而染淨」。——自性清淨、客塵染污，這正是勝義伽他「染污意本性清淨」的同一條心識綱骨，在伽他的大尾再次挺出。思慧地審法，審到最後，審的還是這一念心的三世染淨。

看佛的兩種眼：如來法身（子10）

子10「若以色量我，以音聲尋我，欲貪所執持，彼不能知我」——這是分辨『怎麼算真見佛』。論說：只憑三十二相、天眼、肉眼去「測量」佛的，都是「隨他音聲所引」，靠不住（近不善人聞不正法就反過來謗佛）；唯有得聖慧眼、於內證解「如來法身」的人，才「決定」見佛（不隨他論、於三寶決定信受）。一句話：世俗見如來則不決定，勝義見如來才決定——見佛不在色聲，在內證的慧眼。

一串看破諸欲的譬喻，與彌勒的提問

論議段是全伽他譬喻最密的地方，幾乎一子一喻：龜縮殼（攝尋思入定·子13）、雞破殼而生（色身名身·子14）、骨筋肉砌成的「心城」（貪恚慢覆所據·子12）、鳥飛空無足跡（諸欲無安住·子16）、毒蛇首（諸欲愛味·子26）、斷多羅樹頂（永絕諸欲不復生）、蓮葉不沾水滴（變壞憂苦不著清淨識）……一個個都是把「諸欲虛妄、唯心可調」說活的教具。

而子25尤其要記一筆：那段「念慧與名色…若諸識永滅，於斯永滅盡」的問答，論點明是「波羅延經中、阿氏多所請問」的頌——古德直指「阿氏多即無能勝，彌勒字也」。換言之，這部由彌勒菩薩說的《瑜伽師地論》，在思慧地的大尾，引了彌勒當年向佛請問的偈——說法者與請問者，在這裡隔世相印。

收於一首「賢善頌」：過去無戀

二十七子段，論議段以一首「賢善頌」作結：「於過去無戀，不悕求未來，現在諸法中處處遍觀察。」論配「五相修梵行」（捨居家不顧戀、不悕未來諸行、正觀五蘊無常苦無我不執我所、二資糧增長非王能奪、涅槃功德非煩惱能動），並下一句極重的話：這樣修，「若依一日一夜，亦為賢善、第一賢善，超度此餘一切所有梵行」。——不戀過去、不求未來、只在當下遍觀無常無我，哪怕只一日一夜，也勝過其餘一切。思慧地的伽他，就停在這份「活在當下、觀法無我」的賢善上。

這一段的用意

「論議」段是體義伽他、也是思慧地三伽他的總結：以「諸行無常」起、以「過去無戀」結，中歷七佛通戒（呼應首段惡莫作）、心識三世（自性清淨客塵染污的唯識落點）、如來法身（勝義見佛）、彌勒所問（說者請者隔世相印），二十七題如一部小型佛法總集。看見無常，調伏此心，活在當下——這是全段、也是整組勝義/意趣/體義三伽他，留給思慧行者的最後一句。

承衍

諸行無常·三世取蘊·心識自性清淨客塵染污 → 勝義伽他染污意本性清淨(11-01)·成唯識論心意識；七佛通戒「諸惡莫作」→ 體義伽他首段「惡莫作」(11-03-01)首尾相照；如來法身（勝義見佛）→ 成唯識論法身章；彌勒（阿氏多）所問 → 本論說者彌勒菩薩之自引；龜藏/卵生/心城/毒蛇首諸喻 → 後出諸論離欲教授之喻藏。

Cluster fourteen is the great tail-piece of the Body-Meaning Verses, and of the whole set of Reflection-Stage verses besides: forty-four verses and a half, divided into twenty-seven sub-sections, "and because it sets forth and displays the profound principle, it is named the Discourse." It is like a condensed anthology of the whole Dharma, telling off one by one, topic by topic, impermanence, karma and its fruit, discipline and wisdom, mind and consciousness, the arhat, nirvāṇa. For the sub-section-by-sub-section rendering into plain language, see the 〈Vernacular〉; here we take up only a few of the main veins and bring them to life. The hard points are all put in figures the treatise itself already carries.

An Opening Verse That Sets the Key of the Whole Cluster: "All Formations Are Impermanent"

The Discourse cluster begins with one of the most famous of all verses: "All formations are impermanent, subject to the law of arising and ceasing; because they arise and cease, their stilling is bliss." The treatise fixes "formations" upon the "grasping aggregates," and then takes the three times to break impermanence down fine: the past aggregates, already perished — this is impermanence; the future aggregates, capable of arising — these have the property of arising; the present aggregates, subject to perishing — these have the property of ceasing; and the forever-exhausting of the causes of future aggregates is just that "stilling." And the reason this "stilling" is "bliss" is twofold — the ceasing of all the causes of suffering (ease in the present life) and liberation from all the sufferings to come. Under this one verse the treatise, in a single breath, matches on right view, full comprehension, dependent origination, the two truths of suffering and its cessation, and the three gates of liberation — emptiness, wishlessness, and the markless — as if to tell you: the whole of the Dharma grows up out of this one glimpse, "seeing impermanence." The twenty-seven sub-sections are just this one glimpse unfolded, layer upon layer.

A Closing Verse That Answers the Opening's "Do No Evil": The Common Precept of the Seven Buddhas

By the time we reach sub-section 20, there is again a verse that everyone can recite by heart: "Do no manner of evil, uphold and practice all that is good, tame and subdue one's own mind — this is the holy teaching of the buddhas." This is precisely the distant echo of the Body-Meaning Verses' very first cluster, "do no evil" — head and tail on a single line. The treatise brings it down onto the three trainings: it closes with "upholding the good in three respects" (abiding in śīla → the superior mind and superior wisdom that arise upon it → knowing and seeing as they truly are) and "subduing the mind in three respects" (knowing as it truly is → disgust and dread → freedom from defilement → liberation), and marks the one line "not held in common with others" — this is the holy teaching of the buddhas; the outsider teachings have it not. From the "do no evil" of the opening to the "do no manner of evil" here, the verses have drawn a full circle.

The Deepest Vein of All: The Mind-Consciousness through the Three Times (the Consciousness-Only Landing-Point of the Reflection Stage)

Within the Discourse cluster, the passage of heaviest weight, and the most Consciousness-Only, is the view of "mind, mentation, and consciousness" through the three times — sub-section 11, "the sixth, the sovereign superior," and sub-section 24, "the mind travels far, travels alone, is bodiless, sleeps in a cave." The treatise says plainly that mind is mentation and is consciousness, and then, with four terms, marks out the three times:

"Travels far" = the past consciousness: with measureless self-substances and causes turning one upon another; though there is no agent, yet it flows on through birth-and-death; and the prior limit cannot be known.
"Travels alone · bodiless" = the present consciousness: turning one at a time, with no second companion-mind, and all the seed-minds not manifesting at once; and because "the substance of the mind's intrinsic-nature defilement is not established as real," it is therefore "bodiless."
"Sleeps in a cave" = the future consciousness: dwelling in the four stations of consciousness, having the latent proclivities, and capable of arising and coming-and-going hereafter.

The most crucial stroke lies in the summary of the sense: the mind is "for a long time in the past defiled, without an agent; in the present, in each instant, intrinsically pure; in the future, defiled or pure according to heedlessness or heedfulness." — intrinsically pure, defiled by adventitious dust: this is the very same backbone of the mind-consciousness that the Ultimate-Meaning Verses gave in "the defiled mentation is by nature pure," standing forth once more here at the great tail-piece of the verses. When the Reflection Stage examines phenomena, it examines, in the very end, still this: the defilement and purity, through the three times, of this single moment of mind.

Two Ways of Seeing the Buddha: The Tathāgata's Dharma-Body (sub-section 10)

Sub-section 10 — "If one measures me by form, or seeks me by voice and sound, held fast by desire and greed, that one cannot know me" — is a discernment of "what really counts as truly seeing the Buddha." The treatise says: those who "measure" the Buddha only by the thirty-two marks, by the divine eye, by the fleshly eye, are all "led along by another's voice and sound," and are not to be relied on (drawing near an unwholesome person, hearing the wrong Dharma, one turns about and slanders the Buddha). Only one who has gained the noble eye of wisdom, and inwardly realizes and understands the "Tathāgata's Dharma-body," "with certainty" sees the Buddha (not led along by others' doctrines, and with certainty believing and receiving the Three Jewels). In a word: to see the Tathāgata in the conventional way is not certain; to see the Tathāgata in the ultimate way alone is certain — seeing the Buddha lies not in form and sound, but in the inwardly-realized eye of wisdom.

A String of Similes for Seeing Through the Desires, and Maitreya's Question

The Discourse cluster is the place in the whole set of verses where similes are densest, nearly one simile to a sub-section: the turtle drawing in its shell (gathering the applied thoughts into concentration · sub-section 13), the chick breaking its shell to be born (the body of form, the body of name · sub-section 14), the "city of the mind" built up of bone, sinew, and flesh (occupied and held by greed, hatred, and pride · sub-section 12), the bird flying through the empty sky and leaving no track (the desires with no place to abide · sub-section 16), the head of the venomous snake (the relish and craving of the desires · sub-section 26), the topped palmyra tree (the desires forever cut off, never to arise again), the lotus leaf on which no water-drop clings (the sorrow and suffering of decay do not adhere to the pure consciousness) — each of them a teaching-tool that brings alive "the desires are empty and false; the mind alone can be tamed."

And sub-section 25 especially deserves a note: that passage of question-and-answer, "mindfulness-and-wisdom together with name-and-form … if the consciousnesses forever cease, herein is the forever-ceasing exhausted," the treatise marks as a verse that was "asked by Ajita in the Pārāyaṇa Sūtra" — and the ancient masters point out directly that "Ajita is Ajita the Invincible, another name for Maitreya." In other words: this Yogācārabhūmi, spoken by the bodhisattva Maitreya, at the great tail-piece of the Reflection Stage cites a verse that Maitreya himself, in that former day, put as a question to the Buddha — the one who speaks the teaching and the one who asked the question here seal one another across the ages.

Closing on a "Verse of the Worthy and Good": No Longing for the Past

Of the twenty-seven sub-sections, the Discourse cluster ends on a "verse of the worthy and good": "For the past have no longing, do not yearn after the future, and among the phenomena of the present contemplate all round, everywhere." The treatise matches this with the "cultivation of the holy life in five respects" (renouncing the household life without turning back in longing; not yearning after future formations; rightly contemplating the five aggregates as impermanent, suffering, and not-self, and not grasping at what is "mine"; the growth of the two provisions, which no king can seize away; the merit of nirvāṇa, which no affliction can shake), and then sets down a line of the utmost weight: to cultivate thus, "even for a single day and a single night, is to be worthy and good, foremost among the worthy and good, surpassing all the rest of the holy life whatsoever." — Not longing for the past, not seeking the future, but only, in the very present, contemplating all round impermanence and not-self — even for but a single day and night, this surpasses all the rest whatsoever. The verses of the Reflection Stage come to rest upon just this worthiness-and-goodness of "living in the present, contemplating phenomena as not-self."

The Point of This Cluster

The "Discourse" cluster is the summation of the Body-Meaning Verses, and of the three sets of Reflection-Stage verses besides: beginning with "all formations are impermanent" and ending with "no longing for the past," passing midway through the common precept of the seven buddhas (echoing the first cluster's "do no evil"), the mind-consciousness through the three times (the Consciousness-Only landing-point of "intrinsically pure, defiled by adventitious dust"), the Tathāgata's Dharma-body (seeing the Buddha in the ultimate way), and Maitreya's question (speaker and questioner sealing one another across the ages) — its twenty-seven topics like a miniature anthology of the whole Dharma. See impermanence, subdue this mind, live in the present — this is the last word that the whole cluster, and the whole set of the three Ultimate-Meaning, Intent-Purport, and Body-Meaning Verses together, leaves to the one who practices reflection.

Carrying Forward

All formations are impermanent · the grasping aggregates through the three times · the mind-consciousness intrinsically pure, defiled by adventitious dust → the Ultimate-Meaning Verses' "the defiled mentation is by nature pure" (11-01) · the Cheng Weishi Lun on mind, mentation, and consciousness; the seven-buddhas' common precept "do no manner of evil" → the Body-Meaning Verses' first cluster "do no evil" (11-03-01), head and tail mirroring one another; the Tathāgata's Dharma-body (seeing the Buddha in the ultimate way) → the Cheng Weishi Lun's chapter on the Dharma-body; Maitreya's (Ajita's) question → the self-citation of the bodhisattva Maitreya, the speaker of this very treatise; the similes of the turtle's shell / birth-from-the-egg / the city of the mind / the venomous snake's head → the treasury of similes for the teaching on freedom from the desires in the treatises that later issue from this.

考據Apparatus

第十四段四十四頌半（遁倫判·分二十七子段·辨揚深理故名「論議」），體義伽他之大尾，亦收全伽他之攝頌嗢拕南。一線＝以諸行無常起、以「於過去無戀」之賢善頌結，歷七佛通戒、龜藏卵生、心識三世、彌勒所問等二十七題，廣顯無常·業果·戒慧·心識·阿羅漢·涅槃之深義。本段篇幅逾萬字，循古德所判二十七分，於本檔內以節綱目分列二十七子段（不另立子夾）。

一、科判定位

科判系統	此段之位
玄奘 T1579	體義伽他第十四段「論議」·四十四頌半〔0378c20「諸行無常」起—0388a「…得義、論議十四種」訖〕；體義伽他大尾＋全伽他攝頌嗢拕南
論文自身	二十七子段（各＝頌＋長行釋＋略義）；末出攝頌「惡·說·貪·流·怖·類·與·池·流·貪·作·劬勞·得義·論議十四種」（全體義伽他 14 段之總目）
遁倫	〔T42n1828 0421b21〕「第十四段諸行無常下，有四十四頌釋論議，中分為二十七段，辨揚深理故名論議」

27 子段檔內節綱目（依白話行文次第）

（1）諸行無常〔0378c20〕（2）無逸不死跡（3）眾生尋思所鑽搖（4）住法具尸羅（5）若見他惡業（6）賢聖常說最善語（7）信慚戒施法（8）多聞能知法（9）智者如空無染污（10）若以色量我（11）第六增上王（12）有城骨為墉（13）如龜藏支於自㲉（14）等不等而生（15）無淤泥等欲（16）虛空無鳥迹（17）住戲論皆無（18）若有熏除諸尋思（19）惠施令福增（20）諸惡者莫作（21）難調伏輕躁（22）於心相善知（23）無工巧活（24）心遠行獨行無身寐於窟（25）誰能覆世間（26）於諸欲悕求（27）於過去無戀〔賢善頌·0388a 訖〕。

二、異譯·經內平行對勘

異譯：真諦《十七地論》卷16 佚，從闕。
經源：本段諸頌多直引經（佛說）——如（26）「義品依諸欲頌」（《義足經》系）·（25）「波羅延中因阿氏多所請問頌」（《波羅延經》系）·（20）「諸惡者莫作…是諸佛聖教」（七佛通戒偈）·（1）「諸行無常，有生滅法，由生滅故，彼寂為樂」（無常偈）。其《雜阿含》（T99）漢譯逐字對位〔檢索無逐字專段·據實標缺；阿含平行不臆補〕。

校勘（大正原書校記全枚舉）

本段（0378c20–0388b·卷十八末至卷十九末·含全體義伽他攝頌）大正原書校記共 59 條（藏本異讀 57＋CBETA 改字點 2）＋卷末聖本願文編者原註 1（校勘元素雖零，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（無古德牒文＋義理雙證支持異讀者），異讀並錄備考；帶＊者係大正原欄星標，照錄：

註號	錨	底本【大】	異讀	語境
0379001	0379a08	止	正【知】	無明滅盡·息故
0379002	0379a15	故	靜【聖】	所有清淨·諸緣起法
0379003	0379a26	身	力【宋】【元】【明】【宮】	（身/力）
0379004	0379b13	故	〔－〕【知】	名不死·若有縱逸
0379005	0379c02	雖	不【元】【明】	雖正作意·被貪欲散壞
0379006	0379c04	甚	其【知】	甚少年可愛
0379007	0379c18	那落迦（下同）	那洛迦【宋】【元】【明】【宮】（下同）	那落迦·傍生鬼趣
0379008	0379c27	愛	受【知】	愛境界宿習欲貪
0380001	0380a02	或	惑【元】	或有於
0380002	0380a19	會	貪【知】	會遇容色端嚴可愛境界
0380003	0380a21	追	進【宋】【元】	追求種種貪愛·熱惱雜染
0380004	0380b11	能	彼【知】	能保愛自身
0380005	0380b17	穴（＊）	冗【宋】【元】【明】【宮】（＊）	穴戒因緣·不正相（＊星標照錄）
0380006	0380b24	對	〔－〕【知】	對治故
0380007	0380c03	觀觀	〔－〕【宮】【知】	觀觀（重字）
0380008	0380c08	伎	技【明】	伎能活命方術
0380009	0380c13	惰（＊）	墮【宋】【元】【宮】（＊）	惰多（＊星標照錄）
0380010	0380c19	支	伎【宋】【元】【宮】，技【明】【知】	支屬·弊惡慧·扇宅迦
0381001	0381a14	令	今【宋】【元】【宮】【知】	令受後法辛楚果報
0381002	0381a24	行	得【知】	行諸惡業
0381003	0381a24	比	皆【宋】【元】【明】【宮】	比知當來定受非愛果
0381004	0381b13	法	行【宋】【元】	法行·此中略義
0381006	0381b24	常	甞【宋】【元】【明】【宮】	常說最善語
0381007	0381c09	辨（下同）	辯【宋】【元】【明】【宮】（下同）	略辨上所說義（下同）
0382001	0382b11	欲	欣【知】	欲樂
0383001	0383a04	渡（＊）	度【宋】【元】【明】【宮】【知】（＊）	渡五暴流（＊星標照錄）
0383002	0383a18	墉（＊）	牆【宋】【元】【明】【宮】（＊）	有城骨為墉·筋肉塗飾（＊星標照錄）
0383003	0383a21	代	伐【知】	（代/伐）
0383004	0383a26	鄙	〔－〕【知】	鄙穢行不相違背
0383005	0383c02	內樂	樂內【知】	內樂定差別·如俱舍卵生
0383006	0383c08	沙〔CB〕	妙【大】（諸藏沙【CB·思溪乙-CB·普寧-CB·嘉興乙-CB·宮-CB】【宋】【元】【明】【宮】）	沙門樂·為依止故得定自在（底本承 CBETA 作沙·大正原印妙·兩讀並錄）
0384001	0384a05	癡	魔【宋】【元】【明】	癡見網
0384002	0384a21	慧	惠【宋】【元】【明】【宮】	慧施
0384003	0384b16	愛	處【宋】【元】【明】	（愛/處）
0384004	0384b20	遇	愚【知】	遇見
0384005	0384c02	令	命【知】	令生死中往還五趣·非阿羅漢
0384006	0384c17	想	相【知】	四軛蠲除·不往生（想/相）
0384007	0384c24	因	用【明】	因依諸定·乃至有頂
0385001	0385a05	滅	減【知】	滅怨害
0385002	0385a06	惑	或【知】	惑盡得涅槃
0385003	0385a13	歐	敺【宋】【元】【明】【宮】【知】	歐擊傷害·恐壞尸羅
0385004	0385b04	諸〔CB〕	眾【大】（諸藏諸【CB·麗-CB】【宋】【元】【明】【宮】【知】）	彼由三相奉行諸善（底本承 CBETA 作諸·大正原印眾·兩讀並錄）
0385005	0385b20	疾	病【明】	疾還生有貪有瞋有癡
0385006	0385c10	法	染【元】【明】	法道理·獲內法毘鉢舍那
0385007	0385c17	巧	功【知】	（巧/功）
0386001	0386a08	習	集【宋】【元】【宮】	如先得道·於諸結縛隨眠
0386002	0386b20	偃（＊）	堰【元】【明】（＊）	偃（＊星標照錄）
0386003	0386b22	偃	堰【明】	偃
0386004	0386c08	此	比【元】	此義中·意辨出家在家二種
0386005	0386c18	戲論	論戲【宋】【元】【明】【宮】	戲論之所塗
0386006	0386c23	門	聞【知】	門·從
0387001	0387a19	果	異【知】	果等·現法堪
0387002	0387b02	墮	隨【知】	墮染污品·若不放逸墮清淨品
0387003	0387c01	者	〔－〕【宋】【元】【明】【宮】	煩惱欲·事欲
0387004	0387c02	田	由【知】	（田）事·財
0387005	0387c19	老	者【知】	老病等種種苦惱
0388001	0388a06	戀	變【知】	戀·還起染著·初相
0388002	0388a20	法	〔－〕【知】	法中涅槃功德能善增長
0388003	0388a25	今	次【知】	今當略辯上所說義
0381005	0381b（卷末側）	〔品末後·聖本〕	此下聖本有光明皇后願文（大正編者原註）	卷十九末·願文（非藏本異讀·編者原註）

附註：（一）0383006·0385004 二條係 CBETA 底本從麗藏／思溪等作「沙」「諸」、大正原印作「妙」「眾」之改字點，兩讀並錄（定本從 CBETA 承字，大正原印並錄）。（二）0381005 係卷十八末大正編者原註（「此下聖本有光明皇后願文」），非藏本異讀。（三）全段 57 條藏本異讀（含那落迦／那洛迦·辨／辯·渡／度·墉／牆·偃／堰等成套下同字）底本從 CBETA 承字讀。gaiji 㲉（CB00592）已解。（四）卷十九末（0388b「論議十四種」後）即接卷二十本地分次地，出本段界外之校記不列。

三、唯識義／聖教義之經據（眼·重）

(一) 諸行無常偈〔子1〕——〔T30n1579 0378c〕「諸行無常，有生滅法，由生滅故，彼寂為樂」：蘊及取蘊皆名諸行（意在取蘊）·三世（過去已謝＝無常·未來可生＝有生法·現在死法＝有滅法）·永盡未來蘊因＝彼寂·二因緣為樂（苦因滅·當來眾苦解脫）。略義配：正見依處/果·遍知/所遍知·三世雜染/清淨·緣起/緣起滅·苦諦/滅諦·空無願二解脫門所依＋無相一解脫門所依·聖諦現觀相違二法（隨順戲論/怖無戲論）·不共外道二對治（所知無顛倒/所證無顛倒）。 (二) 心識三世〔子11·24〕——〔0383a·0386a〕「第六增上王」「心遠行、獨行、無身、寐於窟」：心＝意＝識；遠行＝過去識（無作者而流生死·前際叵知）·獨行·無身＝現在識（一一而轉·第二伴心遠離·一切種心不頓轉；染污體不成實故無身）·寐於窟＝未來識（居四識住有隨眠·可後生往來）。三世染淨：過去長時染污無作者·現在剎那自性清淨·未來由放逸/不放逸染淨。 (三) 如來法身〔子10〕——〔0382b〕「若以色量我，以音聲尋我，欲貪所執持，彼不能知我」：唯世俗（三十二相/天眼/肉眼）見如來則「不決定」（近不善人聞不正法則毀謗）·若勝義（聖慧眼內證如來法身）見則「決定」（不隨他論·於三寶決定信受）。 (四) 七佛通戒〔子20〕——〔0385a〕「諸惡者莫作，諸善者奉行，自調伏其心，是諸佛聖教」：三相奉行善（住尸羅·增上戒→心→慧·如實知見）·三相調伏心（如實知→厭患→離染→解脫）·三學學果·不與他共。 (五) 二涅槃·阿羅漢〔子9·19·23·27〕——〔0382b·0385a〕阿羅漢心善解脫超戲論如虛空（八風不染）·如天帝幢/清涼池；惠施令福增→四種正行→有餘依/無餘依涅槃；真苾芻成就五支永斷五支；賢善頌五相修梵行（一日一夜賢善·第一賢善）。

四、諸家異釋（古德·標宗）

遁倫《瑜伽論記》T42n1828〔0421b21〕：「第十四段諸行無常下，有四十四頌釋論議，中分為二十七段，辨揚深理故名論議。」（27 子段分判）
窺基《瑜伽師地論略纂》T43n1829（體義伽他 0102a–0105c·27 子段詳釋）：
- 〔0103c21〕「阿羅漢名牟尼，證寂默法故」（子17 牟尼遊世間）。
- 〔0104b07〕「無工巧活…初兩句是所成就五支，後兩句是所斷五支」（子23 五支成就/所斷）。
- 〔0105a14〕「波羅延者，經名；阿氏多者，即無能勝，彌勒字也」（子25 阿氏多＝彌勒）。

古德唯錄徵引（經與古德徵引之約）：列其在、不判是非。遁倫判二十七子段、窺基逐子詳釋（牟尼／五支／彌勒三處錨已逐字核訖；餘子窺基 0102a–0105c 連續詳釋，逐子頁錨續錄）。

五、術語

漢	古德傳梵（羅馬字·發音輔助）	所徵	精確義
論議	—	〔本論 0378c·遁倫 0421b21〕	辨揚深理（44½頌·27子段）
諸行（無常）	saṃskārā anityāḥ	〔本論 0378c〕	蘊及取蘊（意在取蘊）·三世生滅
心·意·識	citta / manas / vijñāna	〔本論 0383a·0386a〕	一體異名·三世（遠行/獨行無身/寐窟）
如來法身	tathāgata-dharmakāya	〔本論 0382b〕	勝義所見·非色聲所量
阿氏多（＝彌勒）	Ajita (Maitreya)	〔窺基 0105a14〕	無能勝·波羅延經請問者
義品／波羅延	Arthavargīya / Pārāyaṇa	〔本論 0387b·0386b〕	所引經頌之品/經名

古德所傳梵音寫於本段多從闕；「阿氏多＝彌勒」窺基已釋。IAST 為發音輔助（字母·非典據），依經與古德所傳梵音之約。

六、譬喻·修辭（本段譬喻最富）

龜藏支於自㲉〔子13·0383b〕——苾芻善攝意尋思、住無尋無伺定，如龜縮支入殼；喻攝尋思入定。
俱舍卵生（雞破㲉而出）〔子14·0383c·窺基「俱舍＝藏義」〕——佛色身如藏、無漏名身破藏而出，如雞依卵生而破殼；喻色身/名身之等與不等（捨壽行）。
有城骨為墉·筋肉塗飾〔子12·0383a〕——心城以骨為甎、筋為繩、肉為塗，貪恚慢覆四惡法任持；喻身為煩惱所據之城。
虛空無鳥迹〔子16·0384a〕——眾生於無常諸欲身分無安住，如鳥翔空無足處；又如來無戲論如空無迹。
智者如空·天帝幢·清涼池〔子9·0382b〕——阿羅漢心如虛空不染（八風）·如天帝幢不動·如清涼池不樂淤泥。
毒蛇首·多羅頂·蓮華水滴〔子26·0387b〕——諸欲愛味如毒蛇首·永絕諸欲如斷多羅樹頂（不復生）·變壞憂苦不著清淨識如蓮華葉水滴不著。
淤泥/魑魅/羅網/江河（欲瞋癡愛）〔子15·0383c〕——四不自在法。
如毒箭所中〔子26·0387b〕——退失諸欲色變壞如中毒箭。
船破水溢〔子26·0387c〕——事欲變壞生諸漏招當來苦如船破水盈。

七、互讀

第一段「惡」（11-03-01）：「諸惡者莫作」（子20·七佛通戒）與首段「惡莫作」相照。
勝義伽他（11-01）：心識·三世·無作者——子11/24 心識三世與勝義伽他染污意/阿賴耶一系。
三摩呬多地（地06）：無尋無伺定·滅盡定·三解脫門——子1/13 定學本據。
地16 有餘依／地17 無餘依：子19/27 二涅槃界。
成唯識論〔T1585〕：如來法身（子10）·心意識（子11/24）——唯識論本。
攝決擇分思所成慧地決擇〔0658c–0668b〕。

八、校本定位

玄奘 T1579（底本）：第十四段「論議」〔0378c20〕起—〔0388b「論議十四種」〕訖（含全體義伽他攝頌嗢拕南）。大正原書校記 59 條全枚舉＋卷末願文編者原註 1（目二·底本從 CBETA 承字讀·無升定本案·0383006／0385004 CB 改字點兩讀並錄·底本讀如上）；gaiji 㲉已解。
遁倫 T42n1828：0421b21（44頌分27段）。
窺基 T43n1829：0102a–0105c（27子段詳釋·牟尼 0103c21·五支 0104b07·彌勒 0105a14 三處錨已核訖）。
攝決擇分 T30n1579：0658c–0668b。
《義品》／《波羅延經》諸引頌之《雜阿含》（T99）漢譯逐字對位〔檢索無逐字專段·據實標缺〕。

The fourteenth cluster, forty-four and a half verses (as Dunlun judges it · divided into twenty-seven sub-clusters · named "the Discourse" because it discusses and displays the profound principle), the great tail of the Body-Meaning Verses, and it gathers up the summary verse (uddāna) of the whole set of Body-Meaning Verses. A single thread = it opens with "all conditioned things are impermanent" and closes with the "wholesome-and-good" verse of "toward the past, no yearning," passing through the twenty-seven themes — the common precept of the seven Buddhas, the turtle drawing in its limbs, egg-birth, the consciousness of the three times, what Maitreya asked, and the rest — broadly setting forth the profound meaning of impermanence · karma and its fruit · morality and wisdom · consciousness · the arhat · nirvāṇa. This cluster runs to over ten thousand characters; following the twenty-seven divisions judged by the ancient masters, it lays out the twenty-seven sub-clusters within this file under sectional sub-headings (without establishing further sub-folders).

I. Doctrinal-Outline Placement

Outline system	Placement of this cluster
Xuanzang T1579	Cluster fourteen of the Body-Meaning Verses, "the Discourse" · forty-four and a half verses 〔from 0378c20「諸行無常」 tr. "all conditioned things are impermanent" — ending at 0388a「…得義、論議十四種」 tr. "… 'obtaining the meaning' and 'the Discourse' — fourteen kinds"〕; the great tail of the Body-Meaning Verses, together with the summary verse (uddāna) of the whole set of Body-Meaning Verses
The treatise's own text	Twenty-seven sub-clusters (each = verse + prose gloss + brief-meaning); at the end it gives the summary verse 「惡·說·貪·流·怖·類·與·池·流·貪·作·劬勞·得義·論議十四種」 tr. "evil · speech · greed · flood · fear · kinds · with · pool · flood · greed · doing · toilsome-exertion · obtaining-the-meaning · the Discourse — fourteen kinds" (the master-table of all fourteen clusters of the Body-Meaning Verses)
Dunlun	〔T42n1828 0421b21〕「第十四段諸行無常下，有四十四頌釋論議，中分為二十七段，辨揚深理故名論議」 tr. "the fourteenth cluster, from 'all conditioned things are impermanent' onward, has forty-four verses expounding the Discourse; within it, it is divided into twenty-seven segments, and because it discusses and displays the profound principle it is named 'the Discourse'"

The twenty-seven sub-clusters, in-file sectional sub-headings (in the order of the vernacular exposition)

(1) all conditioned things are impermanent 〔0378c20〕 (2) non-negligence is the trackless path of the undying (3) sentient beings, drilled and shaken by discursive thought (4) the one who dwells in the Dharma, complete in morality (5) if one sees another's evil deeds (6) the sage ever speaks the most excellent speech (7) faith, conscience, morality, giving, and the Dharma (8) the learned one can know the Dharma (9) the wise, like space, without defilement (10) if by form one would measure me (11) the sixth, the dominant king (12) there is a city with bone for its rampart (13) as the turtle draws its limbs into its own shell (14) born equal and unequal (15) without the mire and the rest of the desires (16) in space there is no bird-track (17) dwelling in idle proliferation, all is naught (18) if there is one who, perfuming, dispels the discursive thoughts (19) giving makes merit increase (20) let the evil-doers do no [evil] (21) hard to tame, flighty and restless (22) toward the marks of mind, well knowing (23) without living by craft (24) the mind far-faring, faring alone, without body, sleeping in the cave (25) who can cover the world (26) toward the desires, in longing craving (27) toward the past, no yearning 〔the wholesome-and-good verse · ending at 0388a〕.

II. Alternate Translations · Collation of In-Treatise Parallels

Alternate translation: Paramārtha's Treatise on the Seventeen Stages (十七地論) fasc. 16 is lost; omitted here.
Scriptural source: many of this cluster's verses are quoted directly from scripture (spoken by the Buddha) — such as (26) "the verse of the Meaning-Chapter in reliance on the desires" (of the Arthavargīya line) · (25) "the verse asked by Ajita within the Pārāyaṇa" (of the Pārāyaṇa line) · (20) 「諸惡者莫作…是諸佛聖教」 tr. "let the evil-doers do no [evil] … this is the holy teaching of the Buddhas" (the common-precept verse of the seven Buddhas) · (1) 「諸行無常，有生滅法，由生滅故，彼寂為樂」 tr. "all conditioned things are impermanent, they are phenomena of arising and ceasing; because of arising and ceasing, their stilling is bliss" (the impermanence verse). The word-for-word correspondence to the Chinese Saṃyukta-āgama (T99) of these 〔on search, no word-for-word dedicated span · marked absent where absent; the āgama parallel is not supplied by conjecture〕.

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

For this cluster (0378c20–0388b · from the end of fasc. 18 to the end of fasc. 19 · including the summary verse of the whole set of Body-Meaning Verses) the Taishō base text carries 59 collation notes (57 canonical-witness variants + 2 CBETA character-restoration points) + 1 editor's original note on the Sheng-edition vow-text at the fascicle-end (although the collation elements number zero, 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 follows the CBETA character-readings; not a single note in this cluster rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record; those bearing ＊ carry a star-mark in the Taishō original column and are transcribed as-is:

Note #	Anchor	Base 【大 Taishō】	Variant	Context
0379001	0379a08	止	正【知】	無明滅盡·息故 tr. "the ignorance (avidyā) exhausted and ceased · because of stilling"
0379002	0379a15	故	靜【聖】	所有清淨·諸緣起法 tr. "all that is pure · the phenomena of dependent arising"
0379003	0379a26	身	力【宋】【元】【明】【宮】	(body / strength)
0379004	0379b13	故	〔－〕【知】	名不死·若有縱逸 tr. "named the undying · if there is unruly negligence"
0379005	0379c02	雖	不【元】【明】	雖正作意·被貪欲散壞 tr. "though rightly attending · scattered and ruined by greed-desire"
0379006	0379c04	甚	其【知】	甚少年可愛 tr. "the very lovely years of youth"
0379007	0379c18	那落迦（下同）	那洛迦【宋】【元】【明】【宮】（下同）	那落迦·傍生鬼趣 tr. "the hell-realm · the animal and hungry-ghost destinies" (and so below)
0379008	0379c27	愛	受【知】	愛境界宿習欲貪 tr. "craving for objects, the long-accustomed desire-greed"
0380001	0380a02	或	惑【元】	或有於 tr. "there may be, in the case of"
0380002	0380a19	會	貪【知】	會遇容色端嚴可愛境界 tr. "meeting with objects of upright, comely, lovely form"
0380003	0380a21	追	進【宋】【元】	追求種種貪愛·熱惱雜染 tr. "pursuing manifold greed-craving · the burning affliction of defilement"
0380004	0380b11	能	彼【知】	能保愛自身 tr. "able to cherish and guard one's own body"
0380005	0380b17	穴（＊）	冗【宋】【元】【明】【宮】（＊）	穴戒因緣·不正相 tr. "the cause and condition of the 'cave-precept' · the improper mark" (＊ star-mark transcribed as-is)
0380006	0380b24	對	〔－〕【知】	對治故 tr. "because of the counteracting"
0380007	0380c03	觀觀	〔－〕【宮】【知】	觀觀 (doubled character)
0380008	0380c08	伎	技【明】	伎能活命方術 tr. "the skills and arts of making a living by craft"
0380009	0380c13	惰（＊）	墮【宋】【元】【宮】（＊）	惰多 tr. "much sloth" (＊ star-mark transcribed as-is)
0380010	0380c19	支	伎【宋】【元】【宮】，技【明】【知】	支屬·弊惡慧·扇宅迦 tr. "the limb-kin · the corrupt evil wisdom · the eunuch (ṣaṇḍhaka)"
0381001	0381a14	令	今【宋】【元】【宮】【知】	令受後法辛楚果報 tr. "causing one to undergo, in a later life, the bitter and painful fruit-retribution"
0381002	0381a24	行	得【知】	行諸惡業 tr. "committing the various evil deeds"
0381003	0381a24	比	皆【宋】【元】【明】【宮】	比知當來定受非愛果 tr. "inferring and knowing that in time to come one will surely undergo the unloved fruit"
0381004	0381b13	法	行【宋】【元】	法行·此中略義 tr. "the practice of the Dharma · the brief meaning herein"
0381006	0381b24	常	甞【宋】【元】【明】【宮】	常說最善語 tr. "ever speaking the most excellent speech"
0381007	0381c09	辨（下同）	辯【宋】【元】【明】【宮】（下同）	略辨上所說義 tr. "briefly discriminating the meaning stated above" (and so below)
0382001	0382b11	欲	欣【知】	欲樂 tr. "desire-delight"
0383001	0383a04	渡（＊）	度【宋】【元】【明】【宮】【知】（＊）	渡五暴流 tr. "crossing the five violent floods" (＊ star-mark transcribed as-is)
0383002	0383a18	墉（＊）	牆【宋】【元】【明】【宮】（＊）	有城骨為墉·筋肉塗飾 tr. "there is a city with bone for its rampart · plastered with sinew and flesh" (＊ star-mark transcribed as-is)
0383003	0383a21	代	伐【知】	(replace / fell)
0383004	0383a26	鄙	〔－〕【知】	鄙穢行不相違背 tr. "the base and defiled conduct not contradicting"
0383005	0383c02	內樂	樂內【知】	內樂定差別·如俱舍卵生 tr. "the distinction of the inner-bliss concentration · as with the egg-birth of the kośa"
0383006	0383c08	沙〔CB〕	妙【大】（諸藏沙【CB·思溪乙-CB·普寧-CB·嘉興乙-CB·宮-CB】【宋】【元】【明】【宮】）	沙門樂·為依止故得定自在 tr. "the bliss of the śramaṇa · because it is the support, one gains mastery of concentration" (the base text follows CBETA reading 沙; the Taishō original prints 妙; both readings recorded)
0384001	0384a05	癡	魔【宋】【元】【明】	癡見網 tr. "the net of delusion-views"
0384002	0384a21	慧	惠【宋】【元】【明】【宮】	慧施 tr. "the giving of wisdom"
0384003	0384b16	愛	處【宋】【元】【明】	(craving / locus)
0384004	0384b20	遇	愚【知】	遇見 tr. "encountering and seeing"
0384005	0384c02	令	命【知】	令生死中往還五趣·非阿羅漢 tr. "causing one to come and go among the five destinies within birth-and-death · not an arhat"
0384006	0384c17	想	相【知】	四軛蠲除·不往生 tr. "the four yokes removed · not [again] taking birth" (concept / mark)
0384007	0384c24	因	用【明】	因依諸定·乃至有頂 tr. "in reliance on the various concentrations · up to the summit of existence"
0385001	0385a05	滅	減【知】	滅怨害 tr. "extinguishing enmity and harm"
0385002	0385a06	惑	或【知】	惑盡得涅槃 tr. "the afflictions exhausted, one attains nirvāṇa"
0385003	0385a13	歐	敺【宋】【元】【明】【宮】【知】	歐擊傷害·恐壞尸羅 tr. "beating and injuring · fearing to ruin one's morality"
0385004	0385b04	諸〔CB〕	眾【大】（諸藏諸【CB·麗-CB】【宋】【元】【明】【宮】【知】）	彼由三相奉行諸善 tr. "he, by the three marks, upholds and practices the various wholesome [deeds]" (the base text follows CBETA reading 諸; the Taishō original prints 眾; both readings recorded)
0385005	0385b20	疾	病【明】	疾還生有貪有瞋有癡 tr. "swiftly returning to be [reborn] with greed, with ill-will, with delusion"
0385006	0385c10	法	染【元】【明】	法道理·獲內法毘鉢舍那 tr. "the principle of the Dharma · attaining the inner-Dharma insight (vipaśyanā)"
0385007	0385c17	巧	功【知】	(craft / merit)
0386001	0386a08	習	集【宋】【元】【宮】	如先得道·於諸結縛隨眠 tr. "as one who earlier attained the path · toward the fetters, bonds, and latent tendencies"
0386002	0386b20	偃（＊）	堰【元】【明】（＊）	偃 (＊ star-mark transcribed as-is)
0386003	0386b22	偃	堰【明】	偃
0386004	0386c08	此	比【元】	此義中·意辨出家在家二種 tr. "within this meaning · intending to discriminate the two kinds, the home-leaver and the householder"
0386005	0386c18	戲論	論戲【宋】【元】【明】【宮】	戲論之所塗 tr. "that which is smeared over by idle proliferation"
0386006	0386c23	門	聞【知】	門·從 tr. "the gate · from"
0387001	0387a19	果	異【知】	果等·現法堪 tr. "fruit and the rest · fit in the present life"
0387002	0387b02	墮	隨【知】	墮染污品·若不放逸墮清淨品 tr. "falling into the defiled class · if not negligent, falling into the pure class"
0387003	0387c01	者	〔－〕【宋】【元】【明】【宮】	煩惱欲·事欲 tr. "the desire that is affliction · the desire for affairs"
0387004	0387c02	田	由【知】	(field) affairs · goods tr. "(the field of) affairs · goods"
0387005	0387c19	老	者【知】	老病等種種苦惱 tr. "old age, sickness, and the manifold sufferings"
0388001	0388a06	戀	變【知】	戀·還起染著·初相 tr. "yearning · again arousing defiled attachment · the first mark"
0388002	0388a20	法	〔－〕【知】	法中涅槃功德能善增長 tr. "within the Dharma, the merit of nirvāṇa is able to increase well"
0388003	0388a25	今	次【知】	今當略辯上所說義 tr. "now I shall briefly discriminate the meaning stated above"
0381005	0381b（卷末側）	〔品末後·聖本〕	此下聖本有光明皇后願文（大正編者原註）	At the end of fasc. 19 · the vow-text (not a canonical-witness variant · the editor's original note)

Notes: (i) the two notes 0383006 and 0385004 are CBETA character-restoration points where the CBETA base follows the Korean / Sixi and other editions, reading 「沙」「諸」, while the Taishō original print reads 「妙」「眾」; both readings are recorded (the base follows the CBETA character-reading, with the Taishō original print recorded alongside). (ii) 0381005 is the Taishō editor's original note at the end of fasc. 18 (「此下聖本有光明皇后願文」 tr. "below this, the Sheng edition has the vow-text of Empress Kōmyō"), not a canonical-witness variant. (iii) all 57 canonical-witness variants of this cluster (including the paired "and so below" characters 那落迦／那洛迦 · 辨／辯 · 渡／度 · 墉／牆 · 偃／堰) — the base follows the CBETA character-readings. The gaiji 㲉 (CB00592) has been resolved. (iv) at the end of fasc. 19 (after 0388b「論議十四種」 tr. "the Discourse — fourteen kinds"), the text passes directly into fasc. 20, the next stage of the Basic Section; collation notes falling outside this cluster's bounds are not listed.

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

(1) The impermanence verse 〔sub-cluster 1〕 — 〔T30n1579 0378c〕「諸行無常，有生滅法，由生滅故，彼寂為樂」 tr. "all conditioned things are impermanent, they are phenomena of arising and ceasing; because of arising and ceasing, their stilling is bliss": the aggregates and the appropriated aggregates are both named "conditioned things" (the intent lies in the appropriated aggregates) · the three times (the past already gone = impermanent · the future that can arise = the phenomenon of arising · the present that is dying = the phenomenon of ceasing) · the forever-exhausting of the future aggregate-cause = "their stilling" · by two causes it is bliss (the cessation of the cause of suffering · the release from all coming suffering). The brief-meaning matches: the support/fruit of right view · full knowledge / what is to be fully known · the defilement/purity of the three times · dependent arising / the cessation of dependent arising · the truth of suffering / the truth of cessation · the support of the two gates of liberation, emptiness and wishlessness, plus the support of the one gate of liberation, marklessness · the two phenomena contrary to the direct realization of the noble truths (conforming to idle proliferation / the fear that is without idle proliferation) · the two counteractives not shared with the outsiders (non-error as to the knowable / non-error as to the realized).

(2) The consciousness of the three times 〔sub-clusters 11 · 24〕 — 〔0383a · 0386a〕「第六增上王」「心遠行、獨行、無身、寐於窟」 tr. "the sixth, the dominant king"; "the mind far-faring, faring alone, without body, sleeping in the cave": mind = mentation = consciousness; far-faring = the past consciousness (without an agent, yet flowing on through birth-and-death · the prior limit unknowable) · faring-alone · without-body = the present consciousness (turning one by one · the second, companion mind kept apart · the all-seeds mind does not turn all at once; because the defiled substance is not established as real, it is "without body") · sleeping-in-the-cave = the future consciousness (residing in the four stations of consciousness with latent tendencies · able to arise later and come and go). The defilement and purity of the three times: the past, over long time, defiled and agentless · the present, momentarily, pure in its own nature · the future, defiled or pure according to negligence / non-negligence.

(3) The Tathāgata's Dharma-body 〔sub-cluster 10〕 — 〔0382b〕「若以色量我，以音聲尋我，欲貪所執持，彼不能知我」 tr. "if by form one would measure me, if by sound one would seek me, held fast by desire-greed, he cannot know me": to see the Tathāgata merely by the conventional (the thirty-two marks / the divine eye / the fleshly eye) is "not decided" (drawing near an unwholesome person, hearing the wrong Dharma, one then reviles); to see by the ultimate (inwardly realizing the Tathāgata's Dharma-body with the noble eye of wisdom) is "decided" (not following others' doctrines · settled faith and acceptance in the Three Jewels).

(4) The common precept of the seven Buddhas 〔sub-cluster 20〕 — 〔0385a〕「諸惡者莫作，諸善者奉行，自調伏其心，是諸佛聖教」 tr. "let the evil-doers do no [evil], let the good uphold and practice [the good], let one tame one's own mind — this is the holy teaching of the Buddhas": the three marks of upholding the wholesome (dwelling in morality · the higher trainings, morality → mind → wisdom · knowing and seeing as it truly is) · the three marks of taming the mind (knowing as it truly is → aversion → freedom from defilement → liberation) · the fruit of learning the three trainings · not shared with others.

(5) The two nirvāṇas · the arhat 〔sub-clusters 9 · 19 · 23 · 27〕 — 〔0382b · 0385a〕 the arhat, his mind well liberated, transcends idle proliferation, like space (the eight winds do not defile him) · like the banner of the deva-king / the cool pool; giving makes merit increase → the four right practices → the nirvāṇa with remaining basis / without remaining basis; the true bhikṣu accomplishes five limbs and forever cuts off five limbs; the wholesome-and-good verse, the five marks of cultivating the holy life (wholesome-and-good for one day and one night · foremost wholesome-and-good).

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

Dunlun, Notes on the Yogācārabhūmi T42n1828 〔0421b21〕: 「第十四段諸行無常下，有四十四頌釋論議，中分為二十七段，辨揚深理故名論議。」 tr. "the fourteenth cluster, from 'all conditioned things are impermanent' onward, has forty-four verses expounding the Discourse; within it, it is divided into twenty-seven segments, and because it discusses and displays the profound principle it is named 'the Discourse.'" (the division into twenty-seven sub-clusters)
Kuiji, Concise Compendium of the Yogācārabhūmi T43n1829 (the Body-Meaning Verses, 0102a–0105c · the detailed gloss of the twenty-seven sub-clusters):
- 〔0103c21〕「阿羅漢名牟尼，證寂默法故」 tr. "the arhat is named 'sage' (muni), because he realizes the phenomenon of tranquil silence" (sub-cluster 17, the sage faring through the world).
- 〔0104b07〕「無工巧活…初兩句是所成就五支，後兩句是所斷五支」 tr. "'without living by craft …' — the first two lines are the five limbs accomplished, the latter two lines the five limbs cut off" (sub-cluster 23, the five limbs accomplished / cut off).
- 〔0105a14〕「波羅延者，經名；阿氏多者，即無能勝，彌勒字也」 tr. "'Pārāyaṇa' is the name of a scripture; 'Ajita' means 'the invincible' — it is the name of Maitreya" (sub-cluster 25, Ajita = Maitreya).

The ancient masters are recorded by citation only (the convention of citing scripture and the ancients): their presence is listed, without adjudicating right or wrong. Dunlun judges the twenty-seven sub-clusters, and Kuiji glosses each sub-cluster in detail (the three anchors — sage / five limbs / Maitreya — have been checked word-for-word; for the remaining sub-clusters, Kuiji's continuous detailed gloss at 0102a–0105c, with the page-anchor of each sub-cluster, is being recorded on).

V. Terminology

漢	Ancient-transmitted Sanskrit (romanization · pronunciation aid)	Attestation	Precise sense
論議	—	〔this treatise 0378c · Dunlun 0421b21〕	Discussing and displaying the profound principle (44½ verses · 27 sub-clusters)
諸行（無常）	saṃskārā anityāḥ	〔this treatise 0378c〕	The aggregates and the appropriated aggregates (the intent in the appropriated aggregates) · the arising-and-ceasing of the three times
心·意·識	citta / manas / vijñāna	〔this treatise 0383a · 0386a〕	One substance, differing names · the three times (far-faring / faring-alone-without-body / sleeping-in-the-cave)
如來法身	tathāgata-dharmakāya	〔this treatise 0382b〕	What is seen by the ultimate · not to be measured by form or sound
阿氏多（＝彌勒）	Ajita (Maitreya)	〔Kuiji 0105a14〕	The invincible · the one who asks in the Pārāyaṇa scripture
義品／波羅延	Arthavargīya / Pārāyaṇa	〔this treatise 0387b · 0386b〕	The chapter-name / scripture-name of the quoted verses

The ancient-transmitted Sanskrit transliterations are for the most part absent in this cluster; "Ajita = Maitreya" Kuiji has already glossed. The IAST is a pronunciation aid (an alphabet · not a text-authority), following the convention of the ancient-transmitted Sanskrit of scripture and the ancients.

VI. Similes · Rhetoric (this cluster is the richest in similes)

The turtle drawing its limbs into its own shell 〔sub-cluster 13 · 0383b〕 — the bhikṣu who well gathers his mental discursive thought, dwelling in the concentration without applied-and-sustained thought, is like the turtle pulling its limbs into its shell; a figure for gathering discursive thought into concentration.
The egg-birth of the kośa (the chick breaking the shell to come out) 〔sub-cluster 14 · 0383c · Kuiji "kośa = the sense of storehouse"〕 — the Buddha's form-body is like a storehouse, and the uncontaminated name-body breaks the storehouse and comes out, like the chick that, in reliance on egg-birth, breaks the shell; a figure for the equal-and-unequal of form-body / name-body (the relinquishing of the life-force-formation).
There is a city with bone for its rampart · plastered with sinew and flesh 〔sub-cluster 12 · 0383a〕 — the city of the mind takes bone for its bricks, sinew for its cords, flesh for its plaster, and greed, ill-will, and conceit cover it, sustained by the four evil phenomena; a figure for the body as a city occupied by the afflictions.
In space there is no bird-track 〔sub-cluster 16 · 0384a〕 — sentient beings have no settled abode in the impermanent desires and the bodily parts, like a bird soaring in space with no place for its feet; and again, the Tathāgata is without idle proliferation, like space without a track.
The wise like space · the banner of the deva-king · the cool pool 〔sub-cluster 9 · 0382b〕 — the arhat's mind is like space, undefiled (by the eight winds) · like the banner of the deva-king, unmoving · like the cool pool, taking no delight in the mire.
The head of the venomous serpent · the crown of the tāla-tree · the water-drop on the lotus 〔sub-cluster 26 · 0387b〕 — the savor of craving in the desires is like the head of a venomous serpent · the forever cutting off of the desires is like severing the crown of the tāla-tree (which does not grow again) · not clinging, amid deterioration, grief, and suffering, to the pure consciousness, is like the water-drop that does not cling to the lotus-leaf.
The mire / the sprite / the net / the river (desire, ill-will, delusion, craving) 〔sub-cluster 15 · 0383c〕 — the four phenomena of non-mastery.
As if struck by a poisoned arrow 〔sub-cluster 26 · 0387b〕 — losing the desires when form deteriorates is like being struck by a poisoned arrow.
The broken boat, the water pouring in 〔sub-cluster 26 · 0387c〕 — when the desire for affairs deteriorates, giving rise to the various contaminants and summoning suffering to come, is like the broken boat filling with water.

VII. Cross-Reading

Cluster One "Evil" (11-03-01): 「諸惡者莫作」 tr. "let the evil-doers do no [evil]" (sub-cluster 20 · the common precept of the seven Buddhas) mirrors the first cluster's 「惡莫作」 tr. "do no evil."
The Ultimate-Truth Verses (11-01): consciousness · the three times · without an agent — sub-clusters 11/24, the consciousness of the three times, are of one lineage with the defiled mentation / store consciousness of the Ultimate-Truth Verses.
The Stage of Meditative Equipoise (Stage 06): the concentration without applied-and-sustained thought · the attainment of cessation · the three gates of liberation — sub-clusters 1/13, the ground for the concentration-training.
Stage 16 With Remaining Basis / Stage 17 Without Remaining Basis: sub-clusters 19/27, the two nirvāṇa-elements.
The Cheng Weishi Lun 〔T1585〕: the Tathāgata's Dharma-body (sub-cluster 10) · mind, mentation, and consciousness (sub-clusters 11/24) — the treatise-root of consciousness-only.
The Section on Ascertainment, the ascertainment of the Stage of What is Attained through Reflection 〔0658c–0668b〕.

VIII. Placement of the Critical Editions

Xuanzang T1579 (base text): cluster fourteen "the Discourse" from 〔0378c20〕 to 〔0388b「論議十四種」 tr. "the Discourse — fourteen kinds"〕 (including the summary verse (uddāna) of the whole set of Body-Meaning Verses). The Taishō base text carries 59 collation notes, fully enumerated, + 1 editor's original note on the fascicle-end vow-text (Heading II · the base follows the CBETA character-readings · no note rises to a critical-edition emendation · the two CBETA character-restoration points 0383006 / 0385004 have both readings recorded); the gaiji 㲉 has been resolved.
Dunlun T42n1828: 0421b21 (the 44 verses divided into 27 segments).
Kuiji T43n1829: 0102a–0105c (the detailed gloss of the 27 sub-clusters · sage 0103c21 · the five limbs 0104b07 · Maitreya 0105a14 — the three anchors have been checked word-for-word).
The Section on Ascertainment T30n1579: 0658c–0668b.
The word-for-word correspondence to the Chinese Saṃyukta-āgama (T99) of the quoted verses of the Arthavargīya / the Pārāyaṇa scripture 〔on search, no word-for-word dedicated span · marked absent where absent〕.

瑜伽師地論 思所成地 · 體義伽他 · 第十四段「論議」