1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
又修行者內心思惟——隨順正法觀察法行——云何彼比丘得第五地？彼見聞知或天眼見：觀十色入。十者所謂眼入、色入、耳入、聲入、鼻入、香入、舌入、味入、身入、觸入。
2. 163 “How does the monk otherwise engage with the fifth ground? Spiritual practitioners who carefully observe inner phenomena, as they examine things by means of knowledge derived from hearing or through the divine eye, will think in terms of the ten sense sources of form. What are the ten? They are the sense sources of the eye and form, ear and sound, nose and smell, tongue and taste, body and texture.
云何觀察此十色入？眼入因緣、色入因緣，我此想生。彼如是觀：以眼因緣、色因緣故而生眼識，三和合觸，觸共受想思等俱生。彼比丘若受知受、若思知思、若想知想，如此色長、如此色短，此色可愛、此不可愛，此色可見、此不可見，此色有對、此色無對，如是乃至此意名色，有十一種。
2. 164 “Here the monk will ask himself, ‘How do perceptions arise based on the sense source of my eye and the sense source of form?’ He will then see that the eye consciousness emerges based on both eye and form. When these three come together, there is contact, and along with contact there is sensation, perception, and attention. Sensation is experience, attention is the act of willing, and perception is cognition. Form is discerned through perceptions of ‘this form is long’; ‘this form is short’; ‘this form is attractive’; ‘this form is repulsive’; ‘this form can be shown’; ‘this form cannot be shown’; and ‘this form is not obstructive.’ Thus, including imperceptible forms, all eleven categories of form will be distinguished.
如是分別，三和合觸，觸共受想思等俱生，知彼眼觸，生受想思。彼義云何？覺知名受，受知時節，是名想義、是名意轉，此等法生，有異異相、有異異體；異義則如十大地法。
Contact arises in this way through the meeting of the three. Together with contact also sensation, perception, and attention emerge. When the three factors that involve the eye come together in contact, there will also be sensation, perception, and attention. Here, sensation refers to experience, and perception is the cognition that is present at the time of sensation. [F.130.a] Still, the mind’s engagement with these phenomena arises with distinct characteristics and distinct essences, as in, for example, the case of the ten great foundational factors. 33
如是異相，是思異相。念慧解脫，受想思觸，欲進三昧，此一攀緣，有異異相。如是受想、如是想相，有異非一，譬如日光，一緣異體。
2. 165“The same is true for the distinct characteristics of attention. That is to say, when thought is attentive, discerning, mindful, sensing, identifying, contacting, diligent, and absorbed, then those are all various characteristics of the same single perception. In the same way, sensation and perception also have distinct characteristics. For example, despite having a single basis in the sun, light may have distinct essences. Sensation and attention similarly have separate essences.
如是如是，異自體受，異自體思，諦知眼觸，生受想思。彼正觀察，眼如是空，無物不堅。比丘如是實見彼眼，諦知於道，遠離邪見，正見現前；彼捨如是共癡濁行，不淨眼想、不真實想。
2. 166 “Having understood the reality of the sensation, perception, and attention that ensue from contact in the coming together of factors that involve the eye, one will see the eye as vacant, hollow, and devoid of any core. The monk who thus sees correctly will comprehend the reality of the path and abandon wrong views. On the basis of right view, he will let go of the turbid nature of the bewildered perceptions that otherwise arise together with the eye.
諦觀此眼，唯是肉摶，脂膿血淚不淨物合，如是知已，則能斷欲。彼於此眼知無常已，則見無常；彼知此眼唯有肉摶在骨匡已，心得離欲；復知此眼筋纏縛已，知此眼入，自他迭互，各不相應，此物不堅，一切無我。
2. 167 “He will see the reality of these balls of flesh and understand that they are vessels of fat, pus, blood, and tears. He will give up desire and, recognizing impermanence, give up views of permanence. As he understands the presence of the balls of flesh in the openings of the skull he becomes free from desire. He will recognize how they are attached by means of sinew and understand that the sense source of the eye is part of a reciprocal relationship, is devoid of any core, and contains no self.
以要言之，如是眼者，唯是苦物。既觀知已，離眼入欲。既觀眼入，如是知已，次復觀色：如是色者，有愛不愛，是無記法，不實分別。此有何堅、何淨、何常、何我、何樂？
In short, he will think, ‘This eye is suffering,’ and, on the basis of that understanding and perception, he will become free from desire in relation to the sense source of the eye. As he correctly realizes the sense source of the eye and discerns forms, [F.130.b] he will examine the unreal forms that appear as attractive, unattractive, or neutral. He will then ask himself, ‘Do these have any core? Are they clean, permanent, or delightful?’
如是觀色，思惟知已，知一切色皆悉無堅，唯有分別；此色如是，有愛不愛，此愛不愛，體不可得，此唯世間若愛若憎分別攝取，若愛若憎，如是憶念。
2. 168 “When looking at and cognizing form, he will not observe form conceptually. Instead he will think, ‘This has no core; “attractive” and “unattractive” form is mere thinking. There are no attractive or unattractive essences. “Attractive” and “upsetting” are exclusively apprehended by thought, and so the world conceives in terms of attractive and unpleasant.’
又彼比丘既如是觀眼色入已，觀耳聲入，彼觀察聲云何而生？根塵相對而生此聲。彼如是觀：以耳因緣、念因緣故，而生耳識，三和合觸，觸共受想思等俱生，知觸共彼受想思生，若以知觸共思而生，覺知思。
2. 169 “Having seen the sense source of the eye, he will next look at the sense source of the ear and think about sounds. Sounds that arise are engaged as sense objects and thus the ear consciousness occurs in dependence on the ear, sound, and the productive attention. From the coming together of these three factors ensues contact, and together with contact emerge sensation, perception, and attention. Thus, the monk will ask himself, ‘What is it that experiences when there is contact? What identifies and cognizes at the time of contact? What is the attention that coincides with contact?’
想所謂長相。遠等因緣，得聞其聲厚麁細業，若愛不愛。彼比丘知如是聲，思知想知，分分思量，以意識知、思知受知，憶念思量。彼耳聲入，思量簡擇，然後覺知如是聲者非有自體，無愛不愛，唯有分別此聲如是有愛不愛。
2. 170“Perception is what apprehends that ‘this is long.’ Due to the condition of a sound, the sense of it being clear or unclear, loud or weak, and pleasant or unpleasant occurs. The manifest sound is noticed with attention and determined with perception. It is cognized by the mental consciousness, sensed with sensation, and discerned with uncertainty. Thus, as one becomes attached to the ear sense source, one begins to form concepts. As concepts are formed, the sound is discerned. With sound being discerned, it is cognized. And yet the sound does not have any essence of being pleasant or unpleasant. [F.131.a] ‘Pleasant’ and ‘unpleasant’ sounds are nothing but thought.
如是聲者，非有自體、非常非物，破壞不堅，無樂、無我亦無我所，唯貪瞋癡愛不愛聲。如是正觀聲耳入已，若聞聲時則不迷惑，不生憙樂，不取不著，不謂有堅；如是觀察耳聲入已，不樂耳識，離耳識欲：耳識非我，我非耳識，觸、受、想、思皆亦如是。
2. 171 “Thus, he will think, ‘Essentially, sound has no permanence, pleasure, essence, or self. Sounds being pleasant or unpleasant is nothing but desire, anger, and delusion.’ As the monk thinks about the sense source of sound in this way, he will not remain ignorant and attached when hearing a sound, but instead realize that it has no core. As he thinks about the sense sources of the ear and sound, he will no longer be attached or desirous in relation to the ear consciousness. Thus, he will think, ‘Ear consciousness is not a self, nor does it belong to any self.’ The same goes for contact, sensation, and attention.
又彼比丘觀鼻香入：以鼻因緣、以香因緣、念因緣故而生鼻識。若近若遠，若愛不愛，若香若臭，風和合來，因風而聞，鼻為內入，香為外入，三和合觸，觸共受想思等俱生。
2. 172 “Furthermore, as the monk considers the sense sources of the nose and smell, he will think, ‘In dependence on the nose, smell, and the attention produced along with them, the nose consciousness occurs. In this way one experiences smells that may be distant or close, enjoyable or not enjoyable, and pleasant or unpleasant, as these are carried by the wind to different extents. This is how the sense source of the nose connects with external smells. When these three factors come together, there is contact and, together with contact, occur sensation, perception, and attention. In this regard, sensation is characterized by experience, and perception is characterized by cognition.’
知彼相已，如是觀察鼻香入相，知內觸相，則知觸相、思相平等，於如是法，一相攀緣，異因緣用。異者所謂有異異相、有異異體，異相則如十大地法，如前所說。此一切法，如是異相，非是一相、一因緣作。
2. 173 “Having perceived the sense source of the ear and sound, he understands contact as inner contact, cognition as perception, and attention as attending to perception. He observes these factors as performing different actions in a single moment, as in the case of, for example, the ten great foundational factors that also have distinct essences. Just as before, he will then think, ‘While all these phenomena [F.131.b] have distinct characteristics, they perform distinct activities in the same instant.’
彼比丘如是諦知彼鼻香入，如是諦求：此如是物有何物堅？有何物常？何物不壞？此入無常，苦空無我。彼人如是知鼻香入，一切非我，非是我所，如是正知，唯有分別。此鼻香入，如是唯縛愚癡凡夫非黠慧者。比丘如是一種觀察。
2. 174 “In this way the monk who has knowledge of the reality of the nose and smell sense sources will investigate these sense sources and understand that they are not permanent, stable, or immutable. Rather, they are changing. The sense sources of the nose and smell are impermanent, painful, empty, and devoid of self. The monk will thus conclude, ‘These do not contain a self,nor are they of any self.’ With that discovery he will come to feel that ‘the sense sources of the nose and smell are nothing but mere thinking, and yet they bind all ordinary beings, because weak-minded beings are involved in thinking.’
又彼比丘觀舌味入：彼念等緣而生舌識，三和合觸，觸共受想思等俱生。彼隨順覺，名為受相，知是想相，對是觸相，想是思相。想緣於相，彼如是法，各各自相，復平等相。異因緣生，如是一切共成一事。
2. 175 “Furthermore, the monk will investigate the sense source of the tongue. Based on tongue, taste, and the attention produced along with them, the tongue consciousness arises. Due to the coalescence of these three factors there is contact, and together with contact occur sensation, perception, and attention. Sensation has the characteristic of experience, perception is characterized by cognition, contact is characterized by being in touch, and attention is characterized by bringing to attention. In this way occurs the observation of the marks of perception, be they in terms of particular or universal characteristics. While in this way different actions are performed, they all serve to establish a single object.
譬如因筒、因鉗、因糠、因水、因瓫，金師因緣作一指環，若作手釧，如是法者非一相成；此舌味入，亦復如是。
As an example, a finger ring to adorn the hand may be produced in dependence on wood, pincers, a hammer, a furnace, and a smith. Likewise, as with the various characteristics of all these phenomena, the phenomena of the sense source of the tongue are produced by the sense sources of the tongue and taste.
又彼比丘諦觀舌入及以味入，如是觀已，彼舌味入無有少法常、樂、我、淨，一切種種深細思惟，不得一法。如是如是，一相相應。彼於舌入味入離染。
2. 176 “Furthermore, the monk who has seen the reality of the sense source of the tongue will carefully consider whether the sense source of the tongue is in any way permanent, delightful, clean, or involves a self. [F.132.a] Contemplating this question continuously, he will fail to find even the slightest such thing, and so he will become free from desire in relation to the sense sources of the tongue and taste.
一切眾生沈沒此海，憙樂味海，迭相障礙，是故復於人、天、地獄、畜生、餓鬼五道大海，如是繫縛。比丘如是於舌味入，雖欲解脫。舌入非我，我非舌入，非常、非物亦非不動、非不破壞、非舌味入。比丘如是得離染欲。
2. 177 “At this point the monk will think, ‘The ocean of sentient beings adhere to and remain attached to this. In this way the inhabitants of the five realms of humans, gods, hell beings, animals, and starving spirits continuously cause each other harm and remain in bondage. Liberated from the sense sources of the tongue and taste, one becomes free from desire. The tongue sense source does not contain any self, nor does it involve anything that belongs to a self. There is no self that is permanent, stable, and immutable. All of this undergoes complete change, and there are no such things as the sense sources of the tongue and taste.’ In this way, the monk also becomes free from desire in relation to the sense sources of the tongue and taste.
又彼比丘觀身觸入，身觸因緣而生身識，三和合觸，觸共受想思等俱生，如前所說眼根入等，此身觸入，應如是知。
2. 178 “Furthermore, the monk will also consider the sense sources of the body and texture. He will see that the consciousness of the body arises in dependence on the body, texture, and the attention produced along with them. As these three factors come together, there is contact, and with contact there is sensation, perception, and attention. Thus, these phenomena are tobe understood in the same way as before. One should understand the sense source of the body in the same way that the sense source of the eye was explained. [B5]
又修行者內心思惟——隨順正法觀察法行——云何比丘如是觀察十色入已，觀察法入？彼見聞知或天眼見：彼法入中攝三種法，謂數緣滅、非數緣滅，及以虛空所有無法，皆法入攝。cf. 三無為，即擇滅無為、非擇滅無為、虛空無為。
2. 179 “Once the monk has understood the ten sources of form, how does he conceive of and regard the reality of the sense source of mental phenomena? Spiritual practitioners who carefully observe inner phenomena will, as they examine things by means of knowledge derived from hearing or through the divine eye, comprehend that the sense source of mental phenomena consists of analytic cessation, nonanalytic cessation, and space. [F.132.b]
如是觀已，彼虛空者亦是法入。
2. 180 “That which comprises the phenomenon of the absence of any phenomena at all is space.
數緣滅者，此法名智，無量種種證已，順行數緣，作已證斷煩惱，令彼煩惱盡滅失壞，一切無漏。
2. 181 “Analytic cessation is insight that discerns the transcendence of suffering. That is to say, as this is actualized in numerous ways, discerning understanding will dispel and destroy the afflictions, and so one will turn toward and actualize all that is undefiled.
非數緣者，彼非數緣名智非受，非知非覺又亦非疑。餘人之識有百千生，一切皆失。眼耳鼻舌身意等識，彼已破壞，不復更生，如是名為非數緣滅。此非數緣第三。
2. 182 “In the term nonanalytic cessation, the word nonanalytic implies that there is no cognition and no consciousness. There is no contact, understanding, or comprehension. There is no discernment and, furthermore, all the hundred thousand forms of consciousness are destroyed. The consciousnesses of the eye, ear, nose, tongue, body, and mind are all destroyed and will never reoccur. Such is the third category of nonanalytical cessation.
虛空知此三法，不生是常，非三世攝，此非今生亦非已生，又非當生。
2. 183 “Space and the other two factors do not arise and are permanent. Time does not and will not bring about their arising. They are nonarising.
又彼比丘，法入二種，各各分別，謂色、無色。所言色者，謂十色入。云何眼識非見非對，見對見色？如是耳識非見非對，云何取聲？如是鼻識非見非對，云何取香？如是舌識非見非對，云何取味？如是身識非見非對，云何取觸？云何如是彼外五入、此內五入，非見非對，與彼見對？云何相得？
2. 184 “How does the monk further distinguish the sense sources of form and those without form? The ten categories with form constitute the sense sources that have form. Yet how does the eye consciousness, which is not demonstrable and not obstructive, observe forms that are demonstrable and obstructive? How does the ear consciousness, which is not demonstrable and not obstructive, apprehend sounds? How does the nose consciousness, which is not demonstrable and obstructive, apprehend smells? How does the tongue consciousness, which is not demonstrable and obstructive, achieve consciousness of taste? The body consciousness is likewise neither demonstrable nor obstructive. So how can the five outer and five inner sense sources [F.133.a] be observed as demonstrable and obstructive by means of something that is neither demonstrable nor obstructive?
彼比丘如是觀察：眼識生時，二種攀緣，乃至意識皆有二種，如是識生，如印印物，彼不似印，印軟物堅，則不能印；印堅物軟，印則文生。如是如是，識非見對，緣取見對。
2. 185 “The monk understands that perception accords with that which is observed, as with a seal and its imprint. The imprint follows the different features of the seal, be they hard, soft, smooth, solid, or not solid. Consciousness, which is neither demonstrable nor obstructive, similarly apprehends reference points that are demonstrable and obstructive.
一切法中，第三印生，不相似物，不相似生。如是諸法，不相似物，不相似生，是初居致。第二居致，二法相似，還相似生，所謂白縷，生成白衣。
2. 186“Third, 34 as with the imprint of a seal, the emergence of differences is due to all kinds of differences. The first possibility is differences that emerge from differences. The second possibility is the emergence of something that resembles its source, as when a white fabric is produced from white thread.
第三居致，二不相應，不相應生，如燧火生，木之與火，不相應見。
The third option is the emergence of something that conflicts with its source, as when fire emerges from firewood. Fire and wood are in conflict.
第四居致，見從稀物而生稠物，如乳生酪，乳稀酪稠，彼法如是，則不相應。如是如是不相似法，謂眼識等，異因異緣，眼識等生。
The fourth option is the emergence of something thick from something thin, as when yogurt emerges from milk. In this way, different objects act as causes and conditions for the eye consciousness and the consciousnesses to manifest.
爾時，世尊而說偈言：
若樂覺知法，在林而行禪，正覺知諦相，則得無上處。cf. Dhs.30.69-93
2. 187 “At this point, there are some verses: “When one rejoices in the realization of the Dharma, Abides in all the concentrations with joy, And recognizes their characteristics, One will attain the supreme transcendence of suffering.
常樂行慈心，勤於法境界，諦知於身相，則名真比丘。
2. 188 “Always delighting in kindness, While practicing the activities of the Dharma And knowing the characteristics of the body — Such a person is indeed a monk.
若人正觀察，欲恚不能壞，彼得言比丘；異此非比丘。
2. 189 “The one whose intelligence is correctly attentive, And who is not brought down by desire or anger, Should be identified as a monk; Anyone else should not.
愍一切眾生，捨一切貪戀，解脫一切縛，則名真比丘。
2. 190 “A monk is he who is loving and peaceful toward all beings, And who has given up attachment, [F.133.b] Attained liberation from all bonds, And recognized reality.
若人調御心，境界不能壞，無垢如真金，名知足比丘。
2. 191 “His consciousness is pliable And does not become injured by its objects. He resembles stainless gold And should be known to be a pure monk.
若人愛不愛，不垢污心意，當知彼行善，捨離一切過；
2. 192 “He whose mind is not obscured By likes and dislikes, But instead gives up all flaws, Should be seen as a treasure of virtues.
威儀不可嫌，法行調諸根，勇猛清淨意，如是名比丘。
2. 193 “Disciplined and without anger, rest of the Persisting in Dharma with his senses subdued, While his mind is not base, but intelligent — Such a person is a monk.
若人常喜樂，知諸論中義，不貪著飲食，名寂意比丘。
2. 194 “A monk is he who constantly and intelligently Delights in the treatises and their meanings, Takes no interest in food and drink, And is endowed with a mind of peace.
林行阿蘭若，塚間草為敷，若以此為樂，如是名比丘。
2. 195 “He whose mind finds pleasure In forests and temples, In charnel grounds or upon a mat of straw, Such a person is a monk.
諦知罪業過，善達諸業果，深識因與緣，是離惡比丘。
2. 196 “A monk is he who understands the flaws in relation to reality, Is aware of the different effects, Has knowledge of causes and conditions, And is free from negativity.
破生死曠野，壞惡調諸根，復能善知友，名寂意比丘。
2. 197 “Conquering the wasteland of negativity, Crushing all flaws with his senses subdued, While conscious of change — The one with such a peaceful mind is a monk.
於譽心不喜，毀訾心不憂，如大海之深，是修行比丘。
2. 198 “Neither fond of praise nor disheartened by blame, His mind is deep like the ocean. Such a person should be known To be a monk with genuine awareness.
堅意隱他惡，不餐軟滑語，時語善恭敬，名寂靜比丘。
2. 199 “With steadfast intelligence, free from self-praise, They speak in a gentle and timely way, And are experts without desire for fame — Such monks should be known as serene.
知欲界業因，亦知色界因，無色亦諦知，是知論比丘。
2. 200 “Knowing the causes for going to the desire realm, And aware of the nature Of the realms of form and no form, Such are the monks who have knowledge of the teachings.
不喜世俗語，常樂斷諸過，於境界如毒，佛說是比丘。
2. 201 “Not attached to mundane talk, Seeing all the objects as poison, And constantly crushing the flaws of attachment — Such monks embody the buddhas’ teachings.
若人欲如泥，意常如是行，黠慧開心意，解脫生死縛。
2. 202 “Always they intelligently consider Desires to be like a swamp, While their steadfast intelligence is certain to be free — [F.134.a] Such beings are free from the bonds of cyclic existence.
若人禪誦業，遠離於懈怠，利益諸眾生，名蘭若比丘。
2. 203 “They leave laziness behind, And are skilled in concentration and recitation, While benefiting sentient beings — Such are the monks of the forest.
若能答問難，辯才調諸根，當知是法師，不爾如草等。
2. 204 “Answering questions intelligently, They are eloquent and their senses are subdued — Such persons understand the words of the Dharma, And any other words are like straw to them.
若身行意行，一切不疲倦，僧所有事業，一切皆能作，
2. 205 “He who with untiring mind and body Never feels disheartened, But remains fully aware of what is to be done, Is a person who gathers the saṅgha.
而不求財物，不為富樂名，唯利益僧意，解脫一切縛。
2. 206 “Not for the sake of goods or enjoyments, And certainly not for the sake of fame, He is concerned about the well-being of the saṅgha — Such a person is free from the bonds of cyclic existence.
持戒不悕天，亦不求名利，持戒為涅槃，是寂靜比丘。
2. 207 “He whose training is not for the sake Of the higher realms, acquisitions, or fame, And who always aims for the transcendence of suffering, Should be known as a monk of peace.
常捨離眾惡，但樂行善行，不近惡知識，是佛法比丘。
2. 208 “Constantly giving up evil, Always delighting in good deeds, And never associating with bad teachers — Such are the monks of the buddhas’ teaching.
常以慈修心，恭敬質直意，學句不缺者，去涅槃不遠。
2. 209 “Those who have cultivated kindness, Who are learned and honest, And flawless with respect to the points of training, Are never far from the transcendence of suffering.
常畏老病死，不悕樂世間，修禪不放逸，去涅槃不遠。
2. 210 “Those who turn away from the fears Of birth and aging in cyclic existence, Thus remaining concentrated and careful, Are never far from the transcendence of suffering.
若人以無常，自他空無我，修禪上上智，去涅槃不遠。
2. 211 “Those who with keen knowledge Of impermanence, emptiness, and the absence of self Allow their concentration to increase, Are never far from the transcendence of suffering.
又修行者內心思惟——隨順正法觀察法行——云何彼比丘得五地已，得第六地？彼見聞知或天眼見：彼比丘解四居致，此法云何？有相似因得相似果；不相似因不相似果；因不相似果不相似；有半相似半不相似。
[The Sixth Ground]
2. 212 “How does a monk proceed from the fifth ground to the sixth? Spiritual practitioners who carefully observe inner phenomena understand that at this point the monk conceives of four alternatives. These phenomena may come from causes that are similar to themselves, dissimilar from themselves, unlike themselves, or part like and part unlike themselves. [F.134.b]
云何名為有相似因得相似果？譬如稻因還生於稻；如是如是，內相似者善業相似，如是得果，謂天人中；是初居致。
2. 213 “In what way may they arise from causes that are similar to themselves? As an example, grains serve as causes for the production of grain. Likewise, on the inner level, virtuous actions result in the similar perceptions of gods and humans. That is the first alternative.
云何名為不相似因不相似果？譬如甜乳而生酢酪，不可愛樂；如是如是，內不相似謂於此世愛染聲觸味色香等，而得地獄不可愛果、不可樂果，猶如酢酪；第二居致。
2. 214 “Cause and effect being dissimilar is when, for example, yogurt appears from milk. Likewise, on the inner level of the world, delightful sounds, textures, tastes, forms, and scents that are afflictive result in the unattractive and repulsive perceptions of hell beings, starving spirits, and animals. That is the second alternative.
云何名為因不相似果不相似？譬如青等，合生異色，色不相似；如是如是，內不相似謂業果報皆不相似，非其業果，所謂邪見：外道齋法，殺羊悕天，而墮地獄；第三居致。
2. 215 “Cause and effect being unlike each other is when, for example, blue dye is applied to orpiment, making it turn into a completely different color. Similarly, in terms of inner phenomena, acts and their ripened effects may yield acts and effects that are of a different sort. For example, wishing for the higher realms, people with wrong view may kill cattle in a sacrificial act, and the result will instead be life in hell. That is the third alternative.
云何名為有半相似半不相似？譬如白縷以成白衣，縷細衣麁，是不相似；如是如是，內半相似、半不相似，細不善業得大地獄不善麁報；第四居致。
2. 216 “Cause and effect being part like and part unlike each other is when, for example, thin white threads produce a thick white garment. As in that example, when a small accumulation of negative action gives rise to an experience of a great hell the effect is part like and part unlike its cause. That is the fourth alternative.
又彼比丘思惟觀已，不取業果，更復思惟，觀異業果，於有中行，猶如輪轉，有四居致。
When the monk contemplates and perceives the going and coming of karmic actions and their effects, he will be concerned with four others alternatives in terms of the wheel-like spinning of actions and effects within existence.
有業未到，眾人共作而能逼惱；此初居致。有業已到，方能逼惱；第二居致。有業若到、若其未到，皆能逼惱；第三居致。有業非到亦非未到，第四居致。
2. 217 “The first of these alternatives is action without acquisition 35 that harms members of the human class. The second is action with acquisition that harms humans. The third is harmful [F.135.a] action both with and without acquisition. The fourth alternative is harmful action that neither involves, nor does not involve, acquisition.
有業未到，眾人共作，能逼惱者，如世間法，星雖未到，國土得殃；若出世間，眼識未到，業海能逼，所謂欲心憂悲等逼；此初居致。
2. 218 “An example of action without acquisition that harms members of the class is when, in terms of the world, people are harmed without having previous acquisition, or when, in terms of the supramundane, someone is harmed by wishes, suffering, and so forth, although the eye consciousness of that person is free from the ocean of karmic acquisition.
有業已到，方能逼者，如世間法，火到乃燒，刀至方割；若出世間，不善業到，地獄、畜生、餓鬼逼惱；第二居致。
2. 219 “As for the second possibility, action with acquisition that is harmful to humans is, for example, when a worldly person encounters fire or a sword and the commands ‘Burn!’ or ‘Cut!’ are voiced. Likewise, in terms of the supramundane, this is when there is acquisition of unvirtuous action, and harm is thus inflicted within the realms of hell beings, animals, and starving spirits.
有業若到、若其未到能逼惱者，如世間法，呪毒勢力，若到、未到悉能逼惱；若出世間，人欲死時，有悕望相未到地獄；第三居致。
2. 220 “The third option, which is harmful action both with and without acquisition, occurs, for example, when worldly people inflict harm through the power of spells or poison when there both is and is not acquisition. Beyond the world, this is, for example, when someone is going through the death experience and obtains reflections of the features of beings in hell.
有業非到、非未到者，譬如世間種種藥子，非到生力，非未到生；若出世間，亦復如是，羅漢比丘決定受業，量如須彌，彼阿羅漢，若入涅槃、若未涅槃，此業不能逼阿羅漢；第四居致。
2. 221 “Fourth, harmful action that neither involves, nor does not involve, acquisition is when, for example, in terms of the world, there neither is, nor is not, acquisition with respect to the growth of those medicinal seeds that have been planted. In supramundane terms, this is when a monk who is a worthy one —despite having engaged in as many karmic actions with certain ripening as Mount Sumeru —goes beyond suffering as a worthy one and so becomes free from harm or acquisition of the karmic actions pertaining to that worthy one.
有業現受而非生受；此初居致。有業生受而非現受：第二居致。有業生受亦現世受；第三居致。有非現受亦非生受；第四居致。
2. 222 “In terms of action, that which is to be experienced in this life, and not upon subsequent birth, is the first alternative. The second alternative is action that is to be experienced subsequent to rebirth [F.135.b] and not in this life. The third is that which is to be experienced subsequent to birth as well as in this life, and the fourth alternative is action that is neither to be experienced in this life nor subsequent to birth.
何業現受而非生受？若世間者，如犯王法，王法與罰，此業現受而非生受；出世間者，修行布施善人所讚，此業現受非他世受；此初居致。
2. 223 “What karmic action will be experienced in this life and not subsequent to rebirth? In terms of the world, this is, for example, when someone harms a king and experiences punishment in the present life, yet not upon any coming birth. In supramundane terms, this is when someone experiences praise due to generosity in the present life, yet that praise does not follow beyond this world.
何業生受而非現受？若世間者入火得火；出世間者此世行善、若行不善，異世得果，此可現見；第二居致。
2. 224 “Experience subsequent to birth, but not in the present life, is when, in terms of the world, people claim that someone leapt into a bonfire and attained a heavenly state. In supramundane terms, this is when the effects of virtuous or unvirtuous actions performed in this life are perceived only in future lives.
何業生受亦現世受？若世間者，所謂現受，生世亦受；出世間者亦復如是；第三居致。
2. 225 “Experience subsequent to birth, and also in the present life, occurs, in terms of the world, when a karmic action is experienced in this as well as in a future life. The same is the case in supramundane terms.
何業非現亦非生受？若世間者，如不語戒、不語布施；出世間者，謂無記業，非現世受、非生世受；第四居致。
2. 226 “Action that is neither to be experienced in this life, nor subsequent to birth, is one such as, in terms of the world, the discipline of maintaining silence. Yet when the discipline of maintaining silence is combined with generosity and discipline it is experienced in the present life. In supramundane terms, this category contains the indeterminate mental acts. There is no ripened effect to be experienced from such acts that can be observed in this life, nor subsequent to birth in the future either. [F.136.a]
彼比丘如是一廂處坐，如是觀察無量種枝業果報羅網，遍滿地獄、餓鬼、畜生、人、天之中，如是見已，隨順法行。
2. 227 “While residing in a single place, a monk will in this way perceive the numerous facets of the matrix of actions, effects, and ripening that pertains to hell beings, gods, and humans. Thus, he will observe and adhere to the genuine Dharma.
又修行者內心思惟——隨順正法觀察法行——云何比丘知業果報？謂知此業，知此業果，知善不善，知此眾生成就身惡行、成就口惡行、成就意惡行，毀謗賢聖、邪見所攝，彼人以是業因緣故，身壞命終，或墮地獄、或墮畜生、或墮餓鬼。
2. 228 “How does the monk otherwise understand the effect and ripening of karmic action? Spiritual practitioners who carefully observe phenomena comprehend karmic actions and their virtuous or unvirtuous effects. That is to say, when the physical, verbal, and mental conduct of sentient beings is flawed, they will deprecate noble beings and adhere to wrong views. By such causes and conditions, they will experience a downfall into the lower realms and so take birth as hell beings, animals, or starving spirits.
若有眾生成就身善行、成就口善行、成就意善行，讚歎賢聖、正見所攝，彼人以是業因緣故，身壞命終則生善道天世界中。
Alternatively, when their conduct of body, speech, and mind is wholesome, they will not deprecate noble beings, and by such causes and conditions they will, upon separating from the body, be born among the gods in higher realms.
彼比丘如是觀察自業報法，彼比丘如是觀已，魔界眾生不與共行，終到涅槃；如是法行，修厭離行，勤行善道，終盡生死；攝取他人，令度生死如自度已，及諸檀越。
2. 229 “The monk who correctly sees his own karmic action, phenomena, and ripening will think of what he has heard from others and will not conform to the conduct of beings who are controlled by the māras. He will cultivate devotion for acts related to the limit of the transcendence of suffering. Thus, endowed with virtue and nearing the end of cyclic existence, he will practice to liberate [F.136.b] himself, and his benefactors and donors, while also benefiting others.
彼比丘知業報法，觀察地獄、餓鬼、畜生、人、天諸趣業報法數，譬如清淨毘琉璃珠，為莊嚴故，以繩穿之。隨彼繩色若青、若黃、赤白紫等，如彼色見。如是業珠，報繩穿之。彼比丘於是業中皆見聞知或天眼見，清淨明了。
2. 230 “The monk who understands phenomena, karmic action, and ripening will think of and investigate the karmic action, phenomena, and ripening that pertain to hell beings, starving spirits, gods, and humans. As an analogy, when a thread is put through a hole in an extremely bright and clear beryl stone, its yellow, rose red, or white color can be seen through the stone. Similarly, with knowledge derived from hearing or through the pure divine eye, the monk will see the thread of ripening that is present within jewel-like karmic action.
又彼比丘若見、若聞知業報法，猶如彼珠。譬如有珠，其色極白，普清無瑕、清淨任穿、已善修治，普門殊勝，一切世人之所讚歎，任王、王等所應畜用；如是功德相應淨珠，唯王、王等知此功德清淨珠價，取此珠已，著莊嚴上。
2. 231 “Furthermore, with knowledge derived from hearing the monk will perceive jewel-like karmic action, phenomena, and ripening. Take the example of a jewel that is utterly pure, white, radiant, flawless, bright, solid, workable, useful, praised by everyone, valuable, and suitable for kings. Aking or a prince may recognize such a jewel and, being aware of its qualities and value, use it to fashion ornaments.
如是如是，彼比丘十善業道淨分寶珠，普白善淨、離過無瑕、清淨任穿、對治法分、有大勢力、是答難法，乃是法師法鑽所穿，善巧修治。
Similarly, the jewel of the monk’s wholesome course of action pertaining to the ten virtues is extremely clear, free of negativity, devoid of wrongdoing, bright, and solid. It engenders the forces of the Dharma and the remedies. When it comes to exchanges of questions and answers it withstands the piercing lancet of the Dharma and is pliable.
如是如是，願施戒智，如是如是，修治十善業道珠已，隨願所取轉輪聖王、若取天王、若取魔王、若取梵王，修無漏禪，三昧自在。如是如是，彼正法珠善修治已，名為普門。
In accordance with the ways generosity, discipline, and knowledge are dedicated, this jewel of the course of action of the ten virtues becomes workable to the extent that it can accommodate the kingdom of a universal monarch, the kingdom [F.137.a] of the māras, the kingdom of Brahmā, or the kingdom of training in the meditative absorption of undefiled concentration. Thus, this jewel of the sacred Dharma is workable and perfectly accessible.
此普門者謂天人門。彼正法珠，名為普門，世間城中既得出已，入涅槃門，一切世人所讚歎者，謂正見人學人所讚，任王、王等所應用者，入正法道心王所應。若人信彼毘琉璃珠，一切功德皆悉具足，如是寶珠與正法珠相似相對。
2. 232 “It is perfectly accessible because it is the gateway of gods and humans. This, the perfect gateway of the sacred Dharma, grants deliverance from the city of cyclic existence and access to the transcendence of suffering. As the object of praise of all who train with the genuine view, it is praised by all beings. It is also suitable for kings, because it befits those who master the mind that knows the way to practice the sacred Dharma, or those who pursue that. 36 Thus, the beryl stone and the jewel of the sacred Dharma, with all their perfect qualities, can be seen to have similar traits.
又彼比丘觀業報法，猶如彼珠。譬如有珠，其珠有瑕，不普清淨，非一切門而不鮮白，不任鑽穿、不任修治，一切人見則不讚歎，非王、王等所應畜用。
2. 233 “The monk will also see karmic action, phenomena, and ripening to be like a jewel in the following way. Other types of jewels are flawed and not excellent in all regards. They are not useful, white, yielding, workable, praised by all, or suitable for kings or princes.
如是如是，彼外道法，是相似法，如有瑕珠，所言瑕者謂：身見瑕、戒取疑瑕，非一切門，唯是地獄、餓鬼、畜生三趣之門，非是好法；又亦不與無漏相應。
Similarly, the Dharma of the non-Buddhists, which is a mere reflection of the Dharma, is like the flawed jewel. This is a jewel that suffers from the flaws of the view of the transient collection, the views that hold discipline and ritual to be paramount, and the presence of doubt. That jewel is not useful, because it provides entry to the realms of hell beings, starving spirits, and animals. It is not valuable, because it lacks undefiled fortune.
不任鑽穿、非答難法，非是法師法鑽所穿。非王、王等所應畜用，八富伽羅正法道行是心之王，彼外道珠，非其所應。
It is not solid, because it will be damaged by fine questions and answers and thus does not withstand the lancet of Dharma dialogue. It is not suited to kings or princes, [F.137.b] because it does not befit the eight types of person who, by virtue of their progress on the path of the sacred Dharma, are the masters of all beings.
如是等法相似相對，非法瑕珠若繫人咽，如是之人彼相似珠用繫咽已，在於地獄、餓鬼、畜生無始以來生死流轉。彼比丘如是觀察珠、相似珠，譬如世間有琉璃珠似毘琉璃，有人見之謂毘琉璃，愚癡凡夫亦復如是。
Such is the non-Dharma, or mere reflection of the Dharma, that is tied to the throats of the non- Buddhists. Carrying such a fake jewel, they have since beginningless time been roaming throughout cyclic existence within the realms of hell beings, starving spirits, and animals. Thus, the monk will conclude, ‘Infantile, ordinary beings are like people who think that trinkets of fake beryl are the real thing.’
彼比丘如是諦知法、非法已，得第七地。彼地夜叉見彼比丘清淨持戒得第七地，轉復歡喜，如是傳聞虛空夜叉，虛空夜叉聞四大王，彼四大王聞四天王，彼四天王如是傳聞三十三天，三十三天如是復向帝釋王說，彼帝釋王次第復向炎摩天說，彼炎摩天展轉復聞兜率陀天，兜率陀天如是具白彌勒世尊，彌勒世尊告化應天，彼化應天復向他化自在天說，作如是言：『閻浮提中某善男子，如是次第，如前所說。』
[The Seventh Ground]
2. 234 “The monk who thus gains knowledge of reality through examining Dharma and non-Dharma will enter the seventh ground. As he does so, his activities will be noticed by the terrestrial yakṣas who in turn will inform the celestial yakṣas. The latter will notify the Four Great Kings, who will then inform the gods of their realm. The gods of the realm of the Four Great Kings will bring the news to the gods of the Heaven of the Thirty-Three, who then will inform Śakra. Śakra will carry the message to the inhabitants of the Heaven Free from Strife, and the latter will take it to the Heaven of Joy, where the gods of that heaven will inform Maitreya. Maitreya will pass the message to the inhabitants of the Heaven of Delighting in Emanations, and the gods of that heaven will inform the gods of the Heaven of Making Use of Others’ Emanations, saying, ‘In Jambudvīpa the noble son known as such-and- such . . .,’ and continuing as previously.
又修行者內心思惟——隨順正法觀察法行——云何比丘觀業報法，第十一者名為無作，是色所攝？一切法中與色相應，若人受戒，一發戒已，若睡若悶、失心癲狂，如是善法相續轉行，譬如河流流常不斷。(這裡所提的無作，可能是受所引色。cf. 法處所攝色---1.色法又可分為十一類，即眼、耳、鼻、舌、身等五根，色，聲、香、味、觸等五境，及法處所攝色。2.有五種，一、極略色，分析色聲香味觸，眼耳鼻舌身等有質之實色而令至極微者。二、極迥色，分析虛空青黃等無質之顯色而令至極少者，達見為難，故名極迥色。三、受所引色，即無表色也，是為依受戒而引發於身中之色，故名受所引色。四、遍計所起色，遍計一切法之意識前所顯現之五根五境等影像是也。如空華水月等皆為此所攝。五、定所生自在色，禪定所變之色聲香味等境也。以勝定力之故，於一切之色變現自在，故名定所生自在色。)
2. 235 “How does the monk observe karmic action, phenomena, and ripening regarding the eleventh form, which is identified as imperceptible? Spiritual practitioners who carefully observe inner phenomena will take a vow to actualize all qualities. From that time on, an unbroken stream of virtuous qualities will keep flowing, [F.138.a] even if they should fall asleep, become intoxicated, or go insane.
如是之人，若睡若悶、失心癲狂，如是無作，常流不斷。無作名色，不可見對。彼復云何色？業所攝，此無作色乃是一切善法之柱。此如是等十一種色。
Just like the steady flow of a river, this stream will continue whether the person is asleep, intoxicated, or insane. Thus, imperceptible forms are held to be neither demonstrable nor obstructive. What sort of forms are these? In essence they are actions, and such forms therefore constitute the eleventh category of form, which serves as the basis for all virtuous qualities.
