3.云何思擇諸法？
云何思擇諸法？此復二種應知：一、思擇素呾纜義；二、思擇伽他義。思擇素呾纜義，如攝事分及菩薩藏教授中當廣說。思擇伽他義，復有三種：一者、建立勝義伽他；二者、建立意趣義伽他；三者、建立體義伽他。
[解]什麼是簡擇、觀察一切法？這個思擇諸法裡面有兩種不同，應該注意。一、思擇素呾纜義，二、思擇伽他義。什麼是思擇素呾纜義？在攝事分裡面有解釋，在菩薩藏教授中，有說這件事，這裡不說。什麼是思擇伽他義？伽他義，還是有三種的不同。哪三種？一者、建立勝義伽他，二者、建立義趣義伽他，三者、建立體義伽他。
3.1.建立勝義伽他
建立勝義伽他者，如經言：
1)都無有宰主，及作者受者，諸法亦無用，而用轉非無。
svāmī
na vidyate kaścin na kartā nāpi vedakaḥ/
dharmāḥ
sarve ‘pi niśceṣṭā atha ced vartate kriyā//
There
is no proprietor at all, no doer, no feeler; Although all the dharmas
are inactive, yet possible activity evolves.(此中梵語與英譯，是抄錄Buddhist
Insight p.335-353)
2)唯十二有支，蘊處界流轉，審思此一切，眾生不可得。
dvādaśaiva
bhavāṅgāni skandhāyatanadhātavaḥ/
vicintya
sarvāṇy etāni pudgalo nopalabhyate//
The
twelve members of phenomenal life are the aggregates (skandha), sense
bases (ayatana), and realms (dhatu). Pondering all those, a person
(pudgala) is not found.
3)於內及於外，是一切皆空，其能修空者，亦常無所有。
śūnyam
ādhyātmikaṃ sarvaṃ śūnyaṃ sarvaṃ bahirgataṃ/
na
vidyate so ‘pi kaścid yo bhāvayati śūnyatāṃ//
Void
is all within; void all without. Nor exists anyone who contemplates
voidnes.
4)我我定非有，由顛倒妄計，有情我皆無，唯有因法有。
ātmaiva
hy ātmano nāsti viparītena kalpyate/
naiveha
sattva ātmā vā dharmās tv ete sahetukāḥ//
For
the self is not by way of self; it is imagined in reverse manner.
Here there is no being or oneself. But these dharmas have their
causes.
5)諸行皆剎那，住尚無況用，即說彼生起，為用為作者。
kṣaṇikāḥ
sarvasaṃskārā asthitānāṃ kutaḥ kriyā/
bhūtir
yeṣāṃ kriyāsau ca kārakaḥ saiva cocyate//
All
the samskaras are momentary; how could there be the activity of
transient things? Precisely their arising is the activity as well as
the agent.
6)眼不能見色，耳不能聞聲，鼻不能嗅香，舌不能嘗味，
cakṣuḥ
paśyati no rūpaṃ śotraṃ śabdāṃ śṛṇoti naḥ/
ghrāṇaṃ
jighrati no gandhāṃ jihvā nāsvādayed rasāṃ//
Neither
does the eye see form; nor the ear hear sounds. Neither does the nose
smell odors; nor the tongue taste flavors.
7)身不能覺觸，意不能知法，於此亦無能，任持驅役者。
kāyaḥ
spṛśati no sparśā mano dharmān na kalpayet/
nāsti
caiṣām adhiṣṭhātā prerako vidyate na ca//
Neither
does the body feel tangibles; nor the mind conceive dharmas. And
these have neither controller nor instigator.
8)法不能生他，亦不能自生，眾緣有故生，非故新新有。
na
paro janayaty enaṃ svayaṃ naiva ca jāyate/
pratītya
bhāvā jāyante niṣpurāṇā navā navā//
Another
does not engender his; nor is it engendered of itself. Entities arise
dependently. They are not old, but ever new.
9)法不能滅他，亦不能自滅，眾緣有故生，生已自然滅。
na
paro nāśayaty enaṃ svayaṃ nāpi ca naśyati/
pratyaye
sati jāyante jātāḥ svarasabhaṅgurāḥ//
Another
does not destroy this; nor is it destroyed of itself. When there is
the condition, things arise; and having arisen, are perishable by
their own essence.
10)由二品為依，是生便可得，恆於境放逸，又復邪昇進。
pakṣadvaye
niśritā hi janatā upalabhyate/
pramattā
viṣayeṣv eva mithyā coccalitā punaḥ//
One
finds that creatures lie in two categories. They are heedless in
sense fields; moreover, waywardly advancing.
11)愚癡之所漂，彼遂邪昇進，諸貪愛所引，於境常放逸。
mohenāpahṛtās
te vai mithyā uccalitās turye/
tṛṣṇayāpahṛtās
te tu pramattā viṣayeṣu ye//
Truly
those caught by delusion are those waywardly advancing. While those
caught by desire are those heedless in sense fields.
12)由有因諸法，眾苦亦復然，根本二惑故，十二支分二。
sahetukatvād
dharmāṇāṃ duḥkhasyeha tathaiva ca/
maulaṃ
kleśadvayaṃ kṛtvā dvādaśāṅgo dvidhā kṛtaḥ//
Because
dharmas have their cause, as does also suffering, Since one has
created the two fundamental defilements, there are the twelve
members, of two kinds.
13)自無能作用，亦不由他作，非餘能有作，而作用非無。
svayaṃkṛtā
kriyā naiva tathā parakṛtā na ca/
paraḥ
kriyāṃ na kārayati na ca nāsti kriyā punaḥ//
The
activity is not created by self, nor created by another; Another
(life) does not cause the activity; but also the activity does not
fail to exist.
14)非內亦非外，非二種中間，由行未生故，有時而可得。
nādhyātmaṃ
na bahir vā ca nāntarāle tayor api/
anutpanno
hi saṃskāraḥ kadācid upalabhyate//
Whether
within, without, or between the two, The samskara that has not (yet)
arisen is nowhere found.
15)設諸行已生，由此故無得，未來無有相，過去可分別。
utpanno
‘pi ca saṃskāraḥ tenāsau nopalabhyate/
anāgataṃ
nirnimittam atītaṃ tu vikalpyate//
Even
when the samskara has arisen, it is not thereby found. The future is
devoid of sign. But one imagines the past.
16)分別曾所更，非曾亦分別，行雖無有始，然有始可得。
kalpyate
‘nubhūtaṃ (na) ca nānubhūtaṃ ca kalpyate/
anādimantaḥ
saṃskārā ādiś caivopalabhyate//
One
imagines not just the experienced, but imagines also the
not-experienced. The samskaras are beginningless. Still, a beginning
is found.
17-18)諸色如聚沫，諸受類浮泡，諸想同陽焰，諸行喻芭蕉，諸識猶幻事，日親之所說，諸行一時生，亦一時住滅。
phenapiṇḍopamaṃ
rūpaṃ vedanā budbudopamā/
marīcisadṛśī
saṃjñā saṃskārāḥ kadalīnibhāḥ/
māyopamaṃ
ca vijñānam uktam ādityabandhunā/
ekotpādāś
ca saṃskārā ekasthitinirodhinaḥ//
The
solar kinsman has proclaimed formation to be like a lump of foam;
feeling like a bubble; ideation like a mirage; motivations like
plantain trunks; and perception like an illusion. The samskaras arise
alike, abide and perish alike.
19)癡不能癡癡，亦不能癡彼，非餘能有癡，而愚癡非無。
na
moho mohayed mohaṃ paraṃ naiva ca mohayet/
na
paro mohayaty enaṃ na ca moho na vidyate/
Delusion
does not delude delusion, nor does it at all delude any one else; nor
does anyone else delude it; and yet delusion does not fail to occur.
20)不正思惟故，諸愚癡得生，此不正思惟，非不愚者起。
ayoniśomanaskārāt
saṃmoho jāyate sa ca/
ayoniśomanaskāro
nāsaṃmūḍhasya jāyate//
That
confusion is born of unmethodical mental orientation, And the
unmethodical mental orientation is born of one not free from
confusion.
21)福非福不動，行又三應知，復有三種業，一切不和合。
puṇyā
apuṇyā āniñjyā saṃskārās trividhā mataḥ/
trividhaṃ
cāpi yat karma sarvam etad asaṃgataṃ//
Meritorious,
demeritorious, and motionless are the motivations (and) held to be
threefold; and whichever be the three-fold karma, all that is
disjoined.
22)現在速滅壞，過去住無方，未生依眾緣，而復心隨轉。
prabhaṅgurā
vartamānā atītā na kvacit sthitā/
ajātāḥ
pratyayādhināḥ cittaṃ cāpy anuvartakaṃ//
The
present ones are disintegrating; Those of the past abide nowhere; The
unborn depend on conditions, And the mind evolves accordingly.
23)畢竟共相應，不相應亦爾，非一切一切，而說心隨轉。
atyantikaḥ
saṃprayogo viprayogas tathaiva ca/
na
ca sarvair hi sarvasya cittaṃ copagam ucyate//
In
an absolute sense not all (mind) has association-dissociation
likewise-with all (samskara). It is said that mind evolves
accordingly.
24)於此流無斷，相似不相似，由隨順我見，世俗用非無。
tasmin
srotasya vicchinne sadṛśāsadṛśe punaḥ/
ātmadṛṣṭyanusāreṇa
saṃvṛtiḥ kriyate tv iyaṃ//
Again,
the stream (of consciousness) has similar and dissimilar disruption,
but this convention works by following the view that there is a self.
25)若壞於色身，名身亦隨滅，而言今後世，自作自受果。
bhidyate
rūpakāyas ca nāmakāyo ‘pi naśyati/
svayaṃkṛto
‘pabhogaś ca paratreha nirucyate//
The
set of formation breaks up; the set of names also perishes; and the
self-done is declared "fruit-eating" both in this and in
the other world.
26)前後差別故，自因果攝故，作者與受者，一異不可說。
paurvāparyeṇa
cānyatvāt svahetuphalasaṃgrahāt/
sa
eva kartā vettā ca anyo veti na kathyate//
That
is the 'doer" and the "feeler" through difference of
priority and posteriority, and through comprising in it self the
cause and the fruit. But one should not explain (that) as
"different."
27)因道不斷故，和合作用轉，從自因所生，及攝受所作。
hetuvartmānupacchedāt
sāmagryā vartate kriyā/
svasmād
dhetoś ca jāyante kurvanti ca parigrahaṃ//
Given
that the course of causes is not disrupted, activity evolves by
reason of the assemblage (of causes). They are born by their
individual cause and take control.
28)樂戲論為因，若淨不淨業，諸種子異熟，及愛非愛果。
prapañcābhiratir
hetus tathā karma śubhāśubhaṃ/
sarvabījo
vipākaś ca iṣṭāniṣṭaṃ tathā phalaṃ//
When
the cause is delight in elaboration, likewise the action (karma) is
good or evil. When any seed matures, likewise the fruit is desirable
or undesirable.
29)依諸種異熟，我見而生起，自內所證知，無色不可見。
sarvabīje
vipāke hi jāyate ātmadarśanaṃ/
pratyātmavedanīyo
‘sau arūpī anidarśanaḥ//
When
any seed matures, the view of self is reproduced. what is to be known
of one's own self is that it is formless, invisible.
30)無了別凡夫，計斯為內我，我見為依故，起眾多妄見。
kalpayanty
antarātmānaṃ taṃ ca bālā ajānakāḥ/
ātmadarśanam
āśritya tathā bahvyaś ca dṛṣṭayaḥ//
And
that is what the immature and ignorant imagine to be the self within,
having based themselves on the view of self. Thus there are many
(false) views.
31)總執自種故，宿習助伴故，聽聞隨順故，發生於我見。
piṇḍagrāhāt
svabījāc ca pūrvābhyāsāt sahāyataḥ/
śravaṇād
anukūlāc ca jāyate ātmadarśanaṃ//
As
a result of the cohering seed of self, the former concomitant
habitual practice, and (present) hearing in conformity there-with,
the view of self arises.
32)貪愛及與緣，而生於內我，攝受希望故，染習外為所。
snehas
tatpratyayaś caiva adhyātmam upajāyate/
anugrahābhilāṣāc
ca bahiḥ sneho mamāyitaṃ//
Attachment
originates in addition to that condition within; And attachment
craving for acquisition(originates in addition to) the cherished
thing without.
33)世間真可怖，愚癡故攝受，先起愛藏已，由茲趣戲論。
yato
bibheti loko ‘yaṃ tan mohāt saṃharaty asau/
pūrvaṃ
niveśanaṃ kṛtvā tenopaiti prapañcitaṃ//
Whatever
this world fears, that brings the self of delusion. Having formerly
made an abode, it undertakes the elaborated.
34)彼所愛藏者，賢聖達為苦，此苦逼愚夫，剎那無暫息。
yat
tan niveśanaṃ kṛtaṃ tad āryā duḥkhato viduḥ/
yena
duḥkhitā sadā bālāh kṣaṇamātrānupaśamikena hi//
Whatever
the abode that is made, that the noble ones know as suffering.
Thereby the immature always suffer, for it is not appeased even for a
moment.
35)不平等纏心，積集彼眾苦，積集是愚夫，計我苦樂緣。
vaiṣamyaparigataṃ
cittam ācinoti duḥkhaṃ tathāvidhaṃ/
yad
ācitaṃ bhavati bālānām ahaṃkārasukhaduḥkhapratyayaṃ//
The
mind that is filled with variations gathers suffering of like kind.
Whenever it is a mind belonging to the immature, it is the condition
of egohood, happiness, and suffering.
36)諸愚夫固著，如大象溺泥，由癡故增上，遍行遍所作。
yatra
saktāḥ sarvabāliśāḥ paṅke mahati kuñjaro yathā/
saṃmohas
tatra cādhikaḥ sarvatragaḥ sarvaceṣṭite//
Where
all fools are stuck, as an elephant sinks in a bog, There is the
remaining confusion, proceeding everywhere, given
over to every activity.
37)此池派眾流，於世流為暴，非火風日竭，唯除正法行。
tat
saraḥ sarvasrotasāṃ vinirbhedāya yāni loke srotāṃsi
viṣamāṇi/
naitad
agnir na vāyur na bhāskaro viśoṣayed anyatra dharmacaryayā//
.No
fire, wind, or sun could dry up those unbearable streams in the
world, so as to destroy all streams-Nothing but the practice of the
Dharma.
38)於苦計我受，苦樂了知苦，分別此起見，從彼生生彼。
duḥkhī
duḥkhito ‘ham asmīty ātmānaṃ sukhito vā punar duḥkhaṃ
vyavasyati/ parikalpo dṛṣṭisamuttāpakaḥ sa tasmāj jātas
taj janayaty api//
When
suffering, one thinks,'I am suffering;" or "I am
happy,'when he ascertains himself suffering. Imagination is the
arouser of (right and wrong) views. It is produced from them and
generates them in turn.
39)染污意恆時，諸惑俱生滅，若解脫諸惑，非先亦非後。
sahotpannaniruddhaṃ
hi kleśaiḥ kliṣṭaṃ manaḥ sadā/
kleśebhyas
tasya nirmokṣo na bhūto na bhaviṣyati//
The
defiled mind always arises and ceases together with defilements. Its
release has not occurred and will not.
40)非彼法生已，後淨異而生，彼先無染污，說解脫眾惑。
na
tad utpadyate paścāc chuddham anyat tu jāyate/
tac
ca pūrvam asaṃkliṣṭaṃ kleśebhyo muktam ucyate//
That
does not arise later. On another occasion it is born pure. Precisely
that which formerly was unstained is called "freed from
defilements."
41)其有染污者，畢竟性清淨，既非有所淨，何等有能淨。
yat
kliṣṭaṃ tad ihātyantāc chuddhaṃ prakṛtibhāsvaraṃ/
na
ceha śudhyate kaścit kutaścid vāpi śudhyate//
That
which was defiled, here in the end is purified, with its intrinsic
light. Anything not purified here would surely not become pure
anywhere !
42)諸種子滅故，諸煩惱盡故，即於此無染，顯示二差別。
sarvabījasamutsādāt
sarvakleśaparikṣayāt/
tatraiva
cāpy asaṃkleśād dvidhābhinnaṃ pradarśitaṃ//
By
reason of the utter destruction of all seeds the total elimination of
all defilement; in the same place, as well, by reason of no stain, a
portion of two kinds is specifled.
43)自內所證故，唯眾苦盡故，永絕戲論故，一切無戲論。
pratyātmavedanīyatvād
duḥkhamātraparikṣayāt/
tathaiva
niḥprapañcatvāt sarvathā na prapañcayet//
Through
what is to be known of one's own self, through elimination of
suffering only; just so, through no elaboration,one does not
elaborate at all.
44)眾生名相續，及法想相中，無生死流轉，亦無涅槃者。
pravāhe
pudgalākhyā syād dharmasaṃjñā ca lakṣaṇe/
na
veha kascit saṃsartā nirvāty api na kaścana//
The
term "person"(pudgala) means "continuous stream"
and the expression "natufe" (dharma) means "character."
Neither is there any transmigrator here, nor is anything allayed (in
parinirvana)
