---
title: "金七十論 · 第三"
description: "金七十论是佛教重要经典之一，由印度高僧真谛于南朝陈代翻译成中文。真谛是6世纪著名译经师，曾在中国传播大量佛教典籍。该论源自印度数论派哲学，系统阐述二十五谛理论，探讨宇宙生成与解脱之道，融合佛教思想与数论学说。内容涵盖自性、神我、觉等核心概念，分析物质与精神的关系，为研究印度哲学与佛教交涉的重要文献。在佛教史上，金七十论被视为理解外道思想与佛教批判的重要参考，对研究南北朝佛学思潮具有独特价值，现存于大藏经中。"
url: "https://rushiwowen.co/en/r/cm9qgotdu003lgw0xjxd4nd26"
---

## 金七十論卷下

> Commentary on the Sixty-Four Topics, Volume 2

陳天竺三藏真諦譯

> Translated by Paramārtha, Tripitaka Master from India

翻喜成就故者。翻九分喜及八種成就。翻此十七。名為智害。是十一根壞。及十七智害。是名二十八。云何喜九分。以偈釋曰。

> Those who achieve the joy of reversal have reversed the nine aspects of joy and the eight kinds of achievement. Reversing these seventeen is called the harm of wisdom. This includes the destruction of eleven faculties and the harm of seventeen wisdoms—these are called the twenty-eight. What are the nine aspects of joy? The verse explains:

依內有四喜 自性取時感依外喜有五 離塵故合九

> The inner joys are four in kind, Felt when grasping at their own nature. The outer joys number five, Detached from dust, these nine combined.

依內有四喜自性取時感者。依內者。依覺慢心生四種喜。一由自性喜。二由求取喜。三由時節喜。四由感得喜。為現四喜作如是譬。譬諸婆羅門捨俗出家。有人問言。汝何所解而得出家。是人答言。我知自性是三世間真實因。故我出家。是人唯知自性是因。不知常無常有智無智有德無德是遍非遍。但知有及因。故生歡喜。是人無解脫。是喜由自性生。次問第二婆羅門言。汝何所知而得出家。是人答言。我已識自性是世間因。我已知取是解脫因。雖有自性是實因。若無取者解脫不得成。故我攝持取。取者。一切出家行道具。具有四種。謂三杖澡灌袈裟吉祥等。吉祥有五。一灰囊。二天目珠。三三縷纓身。四諸呪術章句。五以一長草安頂髻上謂吉祥草。此五並是學道之具。能去不淨。故曰吉祥。就前三種合八具也。從此得解脫。我由此出家。是故第二喜名取。因此喜故不得解脫。但知自性因。不能知餘。復問第三婆羅門言。汝何所知而得出家。其人答言。自性及四取。何所能作。我知不受便得解脫故求出家。此第三人無有解脫。何以故。不知二十五句義故。是第三喜者名時節喜。次問第四婆羅門言。汝何所知而得出家。其人答言。自性取時節何所能作。若離感得我已知由感得故。故得解脫。故我出家。是第四人亦無解脫。無有智故。是第四喜者名感得喜。此四喜依內得成。依外喜有五離塵故合九者。外喜有五種。遠離五塵故。譬如一人見五婆羅門出家次第往問。初問第一人言。汝何所知而得出家。其人答言。世間中有五塵。為得此塵諸事難作。或作田或養獸或事王或商估。離此四事或便作偷賊。是求塵事。決難可作。逼惱自他故。我見此事故求出家。是第五人無有解脫。無真實智故。又問第二人言。汝知何法而得出家。其人答言。我知五塵求覓可得。如前方便作田等。得諸塵已守護難作。何以故。五家具諍故。由護此塵應逼自他。我見守護苦故離塵出家。此第六人亦無解脫。無真實智故。次問第三人言。汝何所知而得出家。其人答言。我已能令未得求令得。已得守護令不失。此五塵由自受用故自然成失。若失時即生大苦。由見此失塵過失故求出家。是人亦不得解脫。無真實智故。次問第四人言。汝何所知而得出家。其人答言。我已能覓未得得已能護。失已亦能更覓。若爾何以出家。五根無厭足。展轉求勝故。我見此根過故求出家。是第八人亦無解脫。無真實智故。次問第五人言。汝何所知而得出家。其人答言。我已能覓未得令得。得已守護令不失。用已更能覓。若求最勝我亦能得。若爾何故出家。由塵四事故應殺害他。若不害者是事不成。若作田者則應斬草伐樹。若鬪戰時則應殺人。或劫他財則損減他。或說其口妄語乃至一切世間過失。並由塵起我知此失故求出家。是第九人亦無解脫。由外厭故不修實智。故說前四依內後五依外故合九喜。此九種喜。仙人立九名。能清淨塵污故說九喜名為水。一潤濕水。二深淺水。三流水。四湖水。五善入水。六善渡水。七善出水。八光明水。九勝清淨水。翻此九喜名九無能。謂非潤濕乃至非勝清淨水。外曰。此三法與成相違。何法名為成。以偈答曰。

> Based on the internal perspective, there are four kinds of joy, based on their inherent nature, how they are seized, their timing, and how they are experienced. \*\*Internal joy\*\* arises from the mind perceiving itself, producing four types: 1. \*\*Joy from Inherent Nature\*\* 2. \*\*Joy from Seizing\*\* 3. \*\*Joy from Timing\*\* 4. \*\*Joy from Experience\*\* To illustrate these four joys, consider this analogy: Some Brahmins renounce worldly life to become ascetics. Someone asks the first one, “What insight led you to become a monk?” He replies, “I know that inherent nature is the true cause of the three realms of existence. That’s why I became a monk.” This person only knows inherent nature as the cause, but he doesn’t know whether it’s permanent or impermanent, whether it has wisdom or not, whether it has virtue or not, whether it is all-pervading or not. He only knows “existence” and “cause,” so he feels joy. But he has no liberation. This joy arises from inherent nature. Next, someone asks the second Brahmin, “What insight led you to become a monk?” He replies, “I already know that inherent nature is the cause of the world. I also know that seizing is the cause of liberation. Even though inherent nature is the true cause, without seizing, liberation cannot be attained. So I cultivate seizing.” Here, “seizing” refers to all the tools and practices of a monk, including the eight items: three staffs, a water jug, a robe, and five auspicious items. The five auspicious items are: 1. An ash bag 2. A celestial eye bead 3. A three-stranded cord worn on the body 4. Various mantras and scriptures 5. A long blade of grass placed on the topknot (auspicious grass) These five, along with the first three, total eight items, are considered tools for learning the path, capable of removing impurities—hence called “auspicious.” This person thinks, “With this, I attain liberation. That’s why I became a monk.” Thus, the second joy is called \*\*Seizing\*\*. Because of this joy, he does not attain liberation—he only knows inherent nature as the cause but doesn’t understand the rest. Then the third Brahmin is asked, “What insight led you to become a monk?” He replies, “What can inherent nature and the four kinds of seizing really do? I know that by not accepting them, I attain liberation. That’s why I became a monk.” This third person has no liberation either—why? Because he doesn’t understand the full meaning of the twenty-five categories. This third joy is called \*\*Timing\*\*. Finally, the fourth Brahmin is asked, “What insight led you to become a monk?” He replies, “What can inherent nature, seizing, and timing really do? Apart from experience, I already know that liberation comes through experience. That’s why I became a monk.” This fourth person also has no liberation—he lacks wisdom. This fourth joy is called \*\*Experience\*\*. These four joys are formed based on the internal perspective. \*\*External joys\*\* number five, based on detachment from the five sense objects, making nine in total. The five external joys correspond to the five sense objects. For example: Someone sees five Brahmins who have become monks and questions them in turn. First, he asks the first one, “What insight led you to become a monk?” The person replies, “In this world, there are five sense objects. To obtain them, many difficult tasks must be undertaken—farming, raising animals, serving kings, or trading. If you don’t do these, you might become a thief. Seeking these sense objects is extremely hard, and it brings suffering to yourself and others. Seeing this, I became a monk.” This fifth person also has no liberation—he lacks true wisdom. Then he asks the second person, “What insight led you to become a monk?” The person replies, “I know that these five sense objects can be obtained through seeking—by farming, etc. Once obtained, guarding them is difficult. Why? Because the five sense objects naturally cause conflict. To protect them, one must oppress oneself and others. Seeing the suffering of guarding, I left the sense objects to become a monk.” This sixth person has no liberation either—he lacks true wisdom. Next, he asks the third person, “What insight led you to become a monk?” The person replies, “I know how to obtain what hasn’t been obtained, guard what has been obtained, and not lose it. These five sense objects naturally decay through use. When they are lost, great suffering arises. Seeing the flaw of losing sense objects, I became a monk.” This seventh person also has no liberation—he lacks true wisdom. Next, he asks the fourth person, “What insight led you to become a monk?” The person replies, “I know how to obtain what hasn’t been obtained, guard what has been obtained, and if lost, seek it again. Yet why do I become a monk? Because the five sense faculties are insatiable—they always seek something better. Seeing the flaw of these faculties, I became a monk.” This eighth person has no liberation—he lacks true wisdom. Finally, he asks the fifth person, “What insight led you to become a monk?” The person replies, “I know how to obtain what hasn’t been obtained, guard it once obtained, seek again after use—I can even attain the best. Yet why do I become a monk? Because sense objects lead to four kinds of harmful actions: killing living beings. If not harmful, these actions cannot succeed. Farming requires cutting grass and trees. Fighting requires killing people. Stealing harms others. Lying and all worldly faults arise from sense objects. Knowing these faults, I became a monk.” This ninth person also has no liberation—he only avoids externally but does not cultivate true wisdom. Thus, the first four joys are based on the internal, and the following five are based on the external, making nine joys in total. The sages named these nine joys as \*\*water\*\*, because they can purify the defilements of the five sense objects. They are: 1. Water that moistens 2. Water that is shallow or deep 3. Flowing water 4. Lake water 5. Water that penetrates well 6. Water that crosses well 7. Water that emerges well 8. Brilliant water 9. Supreme pure water Reversing these nine joys, they become the \*\*nine incapacities\*\*, meaning water that cannot moisten, all the way to water that cannot be supremely pure. An outsider asks, “These three methods (the joys) conflict with accomplishment. What then is accomplishment?” The answer is given in a verse.

思量聞讀誦 離苦三友得因施成就八 前三成就鉤

> Consider, listen, recite, and read: Through these, suffering ends; three friends are gained. From giving come the first eight powers, And bonds that draw forth the first three goals.

思量聞讀誦乃至因施成就八者。此八種能六行得成。如一婆羅門出家學道作是思惟。何事為勝何物真實何物最後究竟。何所作為智慧得成顯。故作是思量已即得智慧。自性異覺異慢異五唯異十一根異五大異真我異。二十五真實義中起智慧。由此智慧起六種觀。一觀五大過失。見失生厭。即離五大。名思量位。二觀十一根過失。見失生厭。即離十一根。此名持位。三用此智慧觀五唯過失。見失生厭。即離五唯。名入如位。四觀慢過失及八自在見失生厭。即離慢等。名為至位。五觀覺過失。見失生厭。即得離覺名縮位。六觀自性過失。見失生厭。即離自性。是位名獨存。此婆羅門因是思量故得解脫。此成由思量得故名思量成。思量成已說。次說聞成義。如一婆羅門聞他讀誦聲。謂自性異覺異乃至真我異。聞此讀誦聲。已覺知二十五義。即入思量位離五大。入能位離十一根。入如位離五唯。入至位離慢等。入縮位離於覺。入獨存位離自性。是名解脫。聞成義已說。次說讀誦義。有八智慧分得成。如一婆羅門往至師家。一欲樂聽聞。二專心諦聽。三攝受。四憶持。五知句義。六思量。七簡擇。八如實令入。是名八智分。由此智分得二十五義。入六行得解脫離苦三成者。一離內苦。如一婆羅門為內苦所逼謂頭痛等。往詣醫所得治病已。由此內苦起於欲知。為欲求知滅此苦因。往就師家生八智分。得二十五義入六行觀故得解脫。此成由內苦如身苦心苦亦如是。二離外苦。如一婆羅門為外苦所逼。謂人獸翅乃至木石等之所困苦而不能忍。生求欲知滅苦之因。往詣師家修八智分。得二十五義入六行觀故得解脫。此成由外苦得。三依天苦。如一婆羅門為天苦所逼。謂寒熱雨等。其不能忍。詣師求八智分。得二十五義入六行觀故得解脫。七善友得者。不由八智分得。但從善友得智慧。至智慧究竟則得解脫。八因施成者。如一婆羅門人所憎惡。知他憎己是故出家。既出家已師及同友。亦生憎惡不與智慧。自知薄福往邊村住。自謂此處無婆羅門可安居住。既往住已多得施食。其所餘者還施親友。乃至女人牧人。於是村人並皆愛念。安居欲竟。一切人眾並皆嚫施三杖澡灌諸衣物等。近帝釋會。時語諸人言。誰能與我還本大國看於此會。若欲去者人人齎物為我將往。往彼到師家已。選擇勝物以供養師。餘物次第分與同學。師友眾人並生愛念。師即施其智慧。由此智至究竟智即得解脫。此由施得成。此八成者。昔日仙人又立別名。一自度成。二善度成。三全度成。四喜度成。五重喜度成。六滿喜度成。七愛成。八遍愛成。若翻此八成。則名八無能。謂非度無能乃。至非遍愛無能。如是十一根墮無能。及十七智害無能。為二十八無能。是疑無能喜成轉為五十義已說。前三成就鉤者。譬如醉象以鉤制伏不得隨意自在。是五疑二十八無能。九喜所制伏。世間不得真實智。若離實智則無八成故。說前三是成就鉤故。次捨疑無能喜勤修八種成。外曰。諸有所熏習體相故輪轉生死。前已說。體相有二種。一微細體相。在初生。二父母生身及十一根。共相應八有所熏習故輪轉生死。此中有疑。何者先生。體相為先。諸有為先。以偈答曰。

> Through contemplation, listening, recitation, and even giving, eight kinds of accomplishment arise. These eight can be realized by practicing the six stages. For instance, a Brahmin who left home to study the Path contemplated: "What is most important? What is real? What is the ultimate end? How can wisdom be made manifest?" Through this contemplation, he attained wisdom. He came to see that the Self-nature (Prakriti) is one thing, Intellect (Buddhi) another, Ego (Ahamkara) another, the five subtle elements (Tanmatras) another, the eleven faculties (Indriyas) another, the five gross elements (Mahabhutas) another, and the True Self (Purusha) another. He thus understood the twenty-five principles (Tattvas) and awakened to wisdom. From this wisdom, he undertook six stages of contemplation: 1. \*\*Contemplating the faults of the five gross elements:\*\* Seeing their faults, he grew weary of them and detached from them. This is called the "Position of Contemplation" (Sthalita). 2. \*\*Contemplating the faults of the eleven faculties:\*\* Seeing their faults, he grew weary and detached from them. This is called the "Position of Holding" (Dharana). 3. \*\*Contemplating the faults of the five subtle elements:\*\* Seeing their faults, he grew weary and detached from them. This is called the "Position of Entering Thusness" (Tattva-pravesha). 4. \*\*Contemplating the faults of Ego and its eight powers:\*\* Seeing their faults, he grew weary and detached from them. This is called the "Position of Arriving" (Prapya). 5. \*\*Contemplating the faults of Intellect:\*\* Seeing its faults, he grew weary and detached from it. This is called the "Position of Withdrawal" (Sankochana). 6. \*\*Contemplating the faults of the Self-nature (Prakriti):\*\* Seeing its faults, he grew weary and detached from it. This state is called "Isolation" (Kaivalya). Because of this contemplation, the Brahmin attained liberation. This accomplishment comes from contemplation itself, and is therefore called "Accomplishment through Contemplation." Having explained this, we now turn to the meaning of "Accomplishment through Listening." For example, a Brahmin heard another reciting: "The Self-nature is one thing, Intellect another... even the True Self is another." Hearing this recitation, he immediately understood the twenty-five principles. He then entered the Position of Contemplation, detaching from the five gross elements; entered the Position of Holding, detaching from the eleven faculties; entered the Position of Entering Thusness, detaching from the five subtle elements; entered the Position of Arriving, detaching from Ego and its powers; entered the Position of Withdrawal, detaching from Intellect; and entered the Position of Isolation, detaching from the Self-nature. This is liberation. Having explained the meaning of Accomplishment through Listening, we now explain the meaning of "Accomplishment through Recitation." There are eight factors of wisdom (Jñana-bhaga) that can be developed. For instance, a Brahmin went to his teacher's house. The eight factors are: 1) Desire to learn; 2) Single-minded, attentive listening; 3) Receptivity; 4) Retention (memory); 5) Understanding the meaning of phrases; 6) Contemplation; 7) Discrimination; 8) True penetration. Through these eight factors of wisdom, one comes to understand the twenty-five principles, enters the six stages, and attains liberation, freeing oneself from the three kinds of suffering: 1. \*\*Freedom from inner suffering (Adhyatmika-duhkha):\*\* For instance, a Brahmin afflicted by inner suffering like headaches goes to a doctor to be cured. From this inner suffering arises a desire to understand. Seeking to know the cause of suffering and end it, he goes to a teacher's house, develops the eight factors of wisdom, understands the twenty-five principles, enters the six stages of contemplation, and attains liberation. This accomplishment comes from inner suffering, whether physical or mental. 2. \*\*Freedom from outer suffering (Adhibhautika-duhkha):\*\* For instance, a Brahmin afflicted by outer suffering—from people, animals, birds, or even stones and wood—cannot endure it. He then develops a desire to know the cause of suffering and end it. He goes to a teacher's house, cultivates the eight wisdom factors, understands the twenty-five truths, enters the six stages, and attains liberation. This accomplishment comes from outer suffering. 3. \*\*Freedom from divine suffering (Adhidaivika-duhkha):\*\* For instance, a Brahmin afflicted by suffering from natural conditions—cold, heat, rain—cannot endure it. He goes to a teacher, seeks the eight wisdom factors, understands the twenty-five truths, enters the six stages, and attains liberation. \*\*Accomplishment through a Good Friend:\*\* This is not achieved through the eight wisdom factors, but solely through a good friend (spiritual guide). From this guide, one attains wisdom. When wisdom reaches its ultimate culmination, one attains liberation. \*\*Accomplishment through Giving:\*\* For instance, a Brahmin was hated by people. Knowing this, he left home (became a renunciant). After leaving home, his teacher and fellow students also hated him and refused to give him wisdom. Recognizing his poor fortune, he went to live in a remote village. He thought, "This place is without Brahmins; it is suitable to dwell." After settling there, he received much food as alms. He would share what remained with his relatives, and even with women and cowherds. Consequently, all the villagers grew to love and respect him. When the rainy season retreat was about to end, all the people gave him gifts: three staffs, a pitcher (kundika), robes, and other items. Near the time of the Indra festival, he said to the people, "Who will return with me to my great homeland to see this festival? Those who want to go, each of you bring an offering to take to him for me." When he arrived at his teacher's house, he chose the finest gifts to present to his teacher and distributed the rest among his fellow students in order. The teacher, students, and all the people were filled with affection for him. The teacher then bestowed wisdom upon him. Through this wisdom, which reached the ultimate wisdom, he attained liberation. This accomplishment arose from giving. \*\*Alternative Names for These Eight Accomplishments:\*\* The ancient sages also gave them different names: 1. Accomplishment through Self-Crossing (Self-Liberation) 2. Accomplishment through Good-Crossing 3. Accomplishment through Complete Crossing 4. Accomplishment through Joyous Crossing 5. Accomplishment through Repeated Joyous Crossing 6. Accomplishment through Fulfilling Joy Crossing 7. Accomplishment through Love 8. Accomplishment through Universal Love If we negate these eight accomplishments, we get eight types of "Incapacity." That is: Incapacity of Non-Crossing... up to Incapacity of Non-Universal Love. Thus, there are Eleven Incapacities (related to the eleven faculties), plus Seventeen Harmful Incapacities (related to the perversions of wisdom), making twenty-eight Incapacities total. These are twenty-eight forms of Incapacity (Ashakti) bound up with Doubt (Samsaya). The "Joyous Accomplishment" (the fourth kind) is then transformed into fifty principles. \*\*The First Three Accomplishments are the Hook:\*\* The first three accomplishments (Contemplation, Listening, Recitation) act like a hook. Just as a rutting elephant is controlled by a hook and cannot act freely, so are the five doubts, the twenty-eight incapacities, and the nine joys controlled. The world does not possess true wisdom. Without true wisdom, the eight accomplishments cannot be attained. Therefore, the first three are said to be the "hook" to these accomplishments. For this reason, one should abandon Doubt, Incapacity, and Joy, and diligently cultivate the eight kinds of accomplishment. \*\*Objection:\*\* It was previously said that because the fundamental nature (Atom?) is subject to impregnation (Vasana), beings revolve in Samsara. The fundamental nature has two aspects: 1) The subtle fundamental nature present at the first birth; 2) The body born from parents, along with the eleven faculties. Both are connected with the eight kinds of impregnation, thus causing the cycle of rebirth. \*\*Question:\*\* Here there is a doubt: What is born first? Is it the fundamental nature (Prakriti) first, or are the evolved products (the manifested world) first? \*\*Answer (in verse):\*\* ... (The text ends here, awaiting the verse)

離有無別相 離細相無有相名及有名 故生有二種

> Apart from existence and non-existence, there are no other characteristics. Apart from subtle characteristics, nothing else exists. Thus, characteristics, names, and the concept of "having a name" Give rise to the two types of arising.

離有無別相者。若離諸有體相不成。譬如離熱火不得成。離細相無有者。若離細相諸有不成。譬如離火熱不得成。是兩法相依如火與熱。此法俱起如牛兩角。相名及有名故生有二種者。自性變異有二名。一生相名。二生有名。初生生死即具二種。外曰。此生唯有二種。更有別名。答曰。昔仙立別名者一自度者。此人最利自思惟得波若成解脫。不由他教故云自度成也。自思惟得不由他故自度。即波若。波若能免此至彼。故稱為度至之時。則名解脫。解脫即名成。因名為度果名為成。此度成由自思得故云自度成也。後七度成義無異也。但別名不同耳。二善度成者。由自由他故得波若成解脫也。此人神根小劣薄由他教。自義多而能得度脫。故稱善度成也。三全度成者。一向由他教得。故稱為全。神根復劣也。四喜度成者。此人為內苦所逼。謂頭痛等。詣師求治。得暫脫內苦。此為一喜。思惟此脫非是永脫。知獨存時乃是永脫。故詣僧佉師學波若求成解脫得復歡喜。從此兩喜為名。名喜度成也。五重喜度成者。此人為內外兩苦所逼。詣師請治二苦。二苦既暫息。即是兩喜。知此非永脫。故求師學度成。得故歡喜受重喜名。六滿喜者。此人具為三苦所逼。一內苦。頭痛等。二外苦。刀杖等。三天苦。風雨寒熱等。詣師請治。治之既差。稱為遍喜。知非永脫。就師修學故得度成。從此為名。名遍喜度成也。七愛度成者。為師憐愛教彼度成。從師受此名也。八遍愛成者。此人為一切所憎。而得財布施。遂為一切所愛。一切並欲使其得脫。故云遍愛度成也。是根壞無能有十一。智害無能有十七。合二十八無能。就五疑九喜八成合五十已說竟也。前三成就鉤者。五疑二十八無能及九喜。是後八喜成就家之鉤也。八種應得成解脫而由三故不得。如醉象應自在由鉤故不得自在隨意。八成亦如是。必由真實智故得八成。為三所鉤故不得實智。必須捨前三勤修後八種。外曰。下次問先牒前義。後問先後。諸有所熏習體相故輪轉生死者。上來已說也。諸有即是八有。謂四法四非法。四法者。一法二智三離欲四自在。翻此四法即四非法也。八名為有。前四法所熏習。能令得天道。後四非法所熏習。能令得人獸二道也。所熏是體相。體相有二種。自性覺慢五唯名微細體相。從五唯所生與十一根相應起者名麁體相。是八種有及所熏習二體相誰為先生。八有在先二體在先耶。答二解釋明八有與體相無有先後。必相應俱生。如火與熱不得相離。如牛兩角必也俱起。八有與體相亦爾。有自性覺慢五唯細體相時必有八。有中四種。若非四法即有四。法非法決不得相離。是父母所生。麁身亦如是。體相亦如是。與八有決不得相離也。四有第三生名含識生。如偈所說。

> The treatise on separating from the concepts of existence and non-existence states: If you separate from all forms of existence, the physical body itself cannot arise. For example, without heat, fire cannot exist. Without the subtle aspects, the coarse cannot exist; if you separate from subtle forms, then all that exists cannot arise. For instance, without fire, heat cannot exist. These two phenomena depend on each other, like fire and heat. They arise together, like the two horns of an ox. There are two kinds of "arising": the arising of "form" (xiang) and the arising of "name" (ming). Thus, from self-nature (prakriti) transforming, there are two names: one is the arising of the form, and the other is the arising of the name. At the very beginning of birth-and-death (samsara), there are these two immediately. The Outsider asked: "Does this arising only have these two categories? Are there other names?" The reply: The ancient sages established additional names. First is "Self-Attained" (zi du cheng): this person is the sharpest. By their own contemplation they attain wisdom (prajna) and achieve liberation. Not relying on a teacher's instruction, they are called "self-attained." Through their own contemplation and attainment, not depending on others, they are "self-attained." This is wisdom (prajna). Wisdom is what allows one to cross from here to there, and is therefore called "crossing" (du). When one arrives, it is called "liberation" (jietuo). Liberation is the "attainment" (cheng). Thus, the cause is called "crossing," and the result is called "attainment." This crossing and attaining come from one's own contemplation, hence the term "self-attained." The later seven paths of crossing and attainment have the same essential meaning, but the names differ. Second is "Good Attainment" (shan du cheng): this person relies partly on themselves and partly on others to gain wisdom and achieve liberation. Their spiritual faculties are slightly inferior; they require some teaching from others. However, their own effort is still primary, and they can achieve crossing and liberation. Thus, they are called "good attainment." Third is "Complete Attainment" (quan du cheng): this person relies entirely on the teachings of others to attain it. Thus, it is called "complete." Their spiritual faculties are even weaker. Fourth is "Joyful Attainment" (xi du cheng): this person is oppressed by internal suffering—such as headaches. They seek treatment from a teacher and temporarily escape this inner pain, which gives them one joy. They then contemplate that this relief is not permanent liberation; they realize that only when the self remains alone (kaivalya) is it true liberation. So they go to a teacher of the Samkhya school to learn wisdom and seek liberation, gaining another joy. Named after these two joys, it is called "joyful attainment." Fifth is "Double Joyful Attainment" (chongxi du cheng): this person is oppressed by both internal and external suffering. They seek a teacher to cure both pains. When both are temporarily relieved, this creates two joys. Knowing this is not permanent liberation, they seek a teacher to learn crossing and attainment. Achieving this brings more joy, receiving the name "double joyful." Sixth is "Complete Joyful Attainment" (manxi du cheng): this person is oppressed by all three kinds of suffering: 1) internal suffering—headaches, etc. 2) external suffering—knives and clubs etc. 3) divine suffering—wind, rain, cold, heat, etc. They seek a teacher for treatment. Once cured, it is called "universal joy." Knowing this is not permanent liberation, they cultivate study with a teacher and thus achieve crossing and attainment. Named after this, it is called "universal joyful attainment." Seventh is "Loving Attainment" (ai du cheng): the teacher, out of compassion, teaches this person the path of crossing and attainment. They receive this name from the teacher. Eighth is "Universal Loving Attainment" (bian ai du cheng): this person was initially hated by everyone. But by practicing generosity with wealth, they become loved by all. Everyone desires for them to achieve liberation. Thus, it is called "universal loving attainment." There are eleven "impediments due to sense-organ decay" (gen huai) and seventeen "impediments from misunderstanding" (zhi hai). Together, these make twenty-eight forms of inability. Combined with the five doubts, the nine joys, and the eight attainments, this accounts for the fifty topics already discussed. The previous three obstructions (gou) of the eight attainments are: the five doubts, the twenty-eight inabilities, and the nine joys. These are the chains that bind the latter eight joyful attainments. These eight forms of attainment should lead to liberation, but due to these three obstructions, they are not achieved. For example, a drunken elephant should be self-controlled, but because of a goad, it cannot move at will. Likewise with these eight attainments. Only with true understanding (true wisdom) can one achieve the eight attainments. Being hooked by these three obstructions prevents one from attaining true wisdom. One must abandon the first three and diligently cultivate the later eight. The Outsider asks: The next question first recaps the previous teaching, then asks about sequence. "What is the order of the two—the body—and the eight states of existence that cause the cycle of birth and death, since all states of existence arise from the impressions (practice)?" Thus far it has been explained. "All states of existence" refers to the eight states: the four "virtuous" (dharma) and the four "non-virtuous" (a-dharma). The four virtuous states are: 1) virtue itself, 2) wisdom, 3) dispassion, and 4) self-power. The opposites of these four are the four non-virtuous states. These eight are called "states of existence" (you). Practicing the four virtuous states leads to the heavenly path; practicing the four non-virtuous leads to the human and animal paths. The "impressions" that are imprinted are the two kinds of "body" (physical form/refinement). The first body is the subtle body composed of self-nature, intellect (buddhi), egoity (ahamkara), and the five subtle elements (tanmatras). The second body is the coarse body, born from the five subtle elements and connected with the eleven sense organs. So, between these eight states of existence and the two bodies which is born first? Which comes before the other? The answer clarifies that the eight states of existence and the two bodies arise together, without before or after. They must arise simultaneously and interdependently, just as fire and heat cannot be separated, or the two horns of an ox arise together. The same is true for the eight states and the body. Whenever there is the subtle body of self-nature, intellect, egoity, and the five subtle elements, the eight states are inevitably present. Within those eight, if there are not the four virtuous states, then the four non-virtuous states must exist. Virtue and non-virtue are never separated from each other. The coarse body born from parents is also the same. The body and the eight states of existence are never separated. The third kind of "state of existence" (you) is called "sentient being's life" (hanshi sheng), as stated in the verse.

天道有八分 獸道有五分人道唯一生 略名含識生

> The heavenly path has eight kinds of beings. The animal path has five kinds of beings. The human path has only one kind of birth—briefly called the “sentient being” birth.

天道有八分者。一梵王生。二世主生。三天帝生。四乾闥婆生。五阿修羅生。六夜叉生。七羅剎生。八沙神生。獸道有五分者。一由足生。二飛行生。三胸行生。四傍形生。五不行生。人道唯一生者。人道唯一類故。說含識有三種。謂天獸人三及相有為三。外曰。三世間中何物得何處增多。以偈答曰。

> The celestial realm has eight types of beings. First, those born as Brahma kings. Second, those born as lords of the world. Third, those born as heavenly emperors. Fourth, those born as celestial musicians (Gandharvas). Fifth, those born as titans (Asuras). Sixth, those born as demons (Yakshas). Seventh, those born as ogres (Rakshasas). Eighth, those born as forest spirits. The animal realm has five types. First, those born on two feet. Second, those born to fly. Third, those born to crawl on their chests. Fourth, those born with sideways bodies. Fifth, those born without movement. The human realm has only one type of birth, because humans are a single category. Thus, it is said that living beings have three kinds: celestial, animal, and human. These three, along with all conditioned phenomena, exist as three aspects. The opponent asks: Among the three worlds, what beings increase where? The reply is given in verse:

向上喜樂多 根生多癡闇中生多憂苦 梵初柱為後

> Upward brings much joy, yet its roots grow deep in ignorance and darkness. In the middle, much sorrow and suffering; from the sacred beginning to the final pillar, all is transient.

向上喜樂多者。梵生處等喜樂最為多。此亦有憂闇。為喜樂伏逼故。梵等諸天多受歡樂。根生多癡暗者。謂獸翅乃至柱等不行生。此中暗癡為多。此亦有憂樂。為暗癡伏逼故。獸等多暗癡。根生者三生。其最下故說根。中生多憂苦者。人生中憂苦為多。亦有喜暗癡。以憂多故。伏逼喜闇故。人中多憂苦。人道名中者。三道居中故。最後生者。云何說名柱。謂草木山石等。三世間由此荷持故說名柱。如是相生有生及含識生已具說此三生是自。性所作故。自性事已滿。謂生世間及得解脫。外曰。三世間中人天及狩誰受苦樂。為自性受。為覺慢五唯乃至十一根等受。為是人我受。以偈答曰。

> Those who incline toward joy in abundance find that the joy of the Brahma realms is the greatest. Yet even this carries the shade of sorrow, for joy overwhelms and presses upon them. The gods of the Brahma realms and others enjoy great happiness. Those whose senses are rooted in much ignorance and darkness—such as animals, birds, and even inanimate things like pillars—do not move or act. In them, darkness and ignorance prevail. This too brings both joy and sorrow, for darkness overpowers and presses upon them. Thus animals and the like are steeped in ignorance. Among the three kinds of living beings, "rooted" beings are the lowest, which is why they are called "rooted." In the middle state, beings experience much sorrow and suffering. Humans, in their lives, are filled with more suffering than joy. Yet they also have joy, ignorance, and darkness. Because suffering is dominant, it overwhelms and suppresses joy and darkness. Therefore, humans endure much suffering and sorrow. The human realm is called "middle" because it stands between the other two realms. As for the final kind of beings—why are they called "pillars"? They refer to plants, trees, mountains, and stones. These three worlds are supported and held up by them, so they are called "pillars." Thus, the arising of forms, the arising of beings, and the arising of consciousness have all been explained. These three births are brought about by the inherent nature (prakriti) itself. The purpose of the inherent nature is now fulfilled—namely, the creation of the world and the attainment of liberation. An opponent asks: "Among the three worlds—humans, gods, and animals—who experiences pleasure and pain? Is it the inherent nature? Is it the intellect, ego, the five subtle elements, or the eleven sense organs? Or is it the person (the self)?" The answer is given in the following verse:

此中老死苦 唯智人能受體相未離時 故略說是苦

> Here, aging and death bring suffering Only the wise can truly endure While the body and mind remain inseparable Thus suffering is briefly described as such

此中老死苦唯智人能受者。三世間中有苦。是老所作。皮皺髮白脫落氣𠲿扶杖親友所輕。如是等苦並由老故。死苦者。有人得八自在。或得五微塵。或得麁塵。是人臨死。為閻羅所錄。此中受苦名為死苦。復有中間時三苦。智人能受此三苦。自性及麁身。無智故不能受。故說人苦非自性等苦。外曰。幾時人受此苦。答曰。體相未離時。故略說是苦。大等相及細身若未相離。是麁身於世間中輪轉未相離。如是時中人我受苦。若細麁相離時。人我即解脫。若解脫時如是等苦畢竟不受。若未離細麁相。則不得解脫苦。故略說細相麁相名為苦。外曰。自性事唯此為更有耶。以偈答曰。

> Here, the suffering of aging and death can only be endured by the wise. In the three realms, there is suffering, and it is caused by aging. The skin wrinkles, the hair turns white and falls out, the breath becomes weak, one must lean on a staff, and is looked down upon by friends and family. Such sufferings all arise from aging. As for the suffering of death: some attain eight kinds of mastery, some attain the five subtle elements, or the coarse elements. When such a person nears death, they are taken by Yama, the lord of death. The torment experienced in that state is called the suffering of death. There are also three kinds of suffering in the intermediate period. The wise can endure these three kinds of suffering. Because of ignorance, one cannot endure the suffering of one's own nature and the coarse body, so it is said that human suffering is not the suffering of one's own nature. The opponent asks: For how long does a person endure this suffering? The answer: As long as the body and its characteristics have not separated. Thus, it is briefly said that this is suffering. If the characteristics of the great elements and the subtle body have not yet separated, this coarse body continues to wander in the world without separation. During such a time, the person and the self endure suffering. When the subtle and coarse characteristics separate, the person and the self are liberated. Once liberated, such suffering is no longer endured. If the subtle and coarse characteristics have not separated, liberation from suffering is not attained. Therefore, it is briefly said that subtle and coarse characteristics are suffering. The opponent asks: Is this all there is to the matter of the primordial nature, or is there more? The answer is given in verse:

自性事如此 覺等及五大為脫三處人 為他如自事

自性事如此覺等及五大者。此偈說何義。謂七十偈義。其相已成滿。云何如此。自性兩種事已顯現故。一者次第起生死。令我與三世間塵相應。得次第起。初起覺從覺起慢從慢起五唯。從五唯起十一根及五大。此二十三事。身覺為初。以五大為後。二者為脫三處人為他如自事者。為解脫天道中人我及人獸道中人我。次第作八成。今見自性我中間。此兩但為他不為自。譬如有人作朋友事不作自事。如是自性但作他事無自為事。外曰。汝說自性作人我事已則得離我。此自性無知。唯人我有知。云何作意令他與塵相應。輪轉三世間。後令得解脫。若有是意非謂無知。答曰。已見無知如物有合有離。如偈說言。

為增長犢子 無知轉為乳為解脫人我 無知性亦爾

為增長犢子無知轉為乳者。如世間中無知水草牛所噉食。應長養犢子。如作如此計於。一年內能轉作乳。犢子既長。能噉草已。牛復食水草。則不變為乳。為解脫人我無知性亦爾者。如是無知自性為我作事令得解脫。或合或離。離竟不更合。復次偈言。

為離不安定 如世間作事為令我解脫 不了事亦爾

為離不安定如世間作事者。如世間人心不安定。往還彼此為離不安定故。為令我解脫不了事亦爾者。自性由我故如有不安定。為我應作事。一取聲等塵二取三德。我中間除不安定已。最後得相離。不了者是自性別名。已過根故。故亦稱為冥。云何知。有如前說有五因緣知自性是有。如前偈說。別類有量故。同性能生故。因果差別故。遍相無別故。以如此道理。故知自性是有。復次偈言。

如伎出舞堂 現他還更隱令我顯自身 自性離亦爾

如伎出舞堂現他還更隱者。如一伎兒作歌舞等樂現身示觀者。彼人見我已。我事已究竟還隱於障中。自性亦如是。或約覺現身。或約慢現身。或約五唯五根五作五大等現身。或約喜憂闇癡三德及三世間等現身。現身已然後則遠離不復受三熱故。說令我顯自身自性離亦爾。外曰自性顯自性身有幾種方便。以偈答曰。

以種種方便 作恩於無恩有德於無德 為他事無用

以種種方便作恩於無恩者。聲觸色味香等塵。能顯現於我。義說顯是事。我汝更互異。我受性恩已。無一恩酬性。有德於無德為他事無用者。自性有三德。謂喜憂暗癡。我則無此德。猶如有人利親益友不望彼恩。如是自性。從初為我作隨意事乃至解脫。我無一時報彼恩事。故說為他事無用。外曰。我正遍見自性已。然後得解脫。為髣髴見耶。以偈答曰。

太極濡自性 我計更無物我今已被見 因此藏不現

太極濡自性我計更無物者。如世間中見一人有女大勝德。復次見第二女其德最勝。即作計言。是女最勝無更及者。自性亦如是。二十四義中無有一物如其柔軟。云何知如此。不能忍受他見故。外曰。是義不然。人我獨存。不由見自性故如執自在因師說。

我癡無自性 自安樂苦中自在天使去 天上及地獄

因此執故若我見自性。自性不得離。故自性柔軟不得成。復次執自然因師說。見自性得解脫。是義不然。解脫自然得故。如前偈說。

能令鵝白色 作鸚鵡青色是因能生我 造孔雀斑色

如是一切世間。自然為因。是故自然解脫不由自性。復有師說。若見自性得解脫。是事不然由人我解脫故。如偈中說。

四皮陀歌讚 已有當有人死活等自在 行遍不重行

是故解脫不由見自性。答曰。汝言自在天為因。是義不然。云何如此。以無德故。自在天無有三德。世間有三德。因果不相似。是故自在不為因。唯有自性有三德。世間有三德故。知自性能為因。是故人我亦不為因。無有三德故。自然為世間因是義不然。非證比量境界故。證量者。見先作因。然後得果。以知者由此證見比度去來亦知如此若。汝說由聖言故是故得知。是義不然。顛倒說故。是故不成聖。外曰。又有諸說。謂時節為因。如偈所言。

時節熟眾生 及滅減眾生世眠時節覺 誰能欺時節

一切諸事皆由時節。是故不關見自性得解脫。答曰。時節因不然。三攝中無故。自性變異我攝諸法皆盡離三無別法。此中時節不被攝故知時節無。此變異體說名時節。過去變異名過去時。現在未來亦復如是。故知時節者。是變異別名。以是義故自性為正因。若人得如此正智。是時即得正遍見自性。自性即隱離。以自性離故。故我得解脫。故說太極軟自性我計更無物。外曰。自性若被見。云何得離。答曰。我今已被見。因此藏不現。譬如貴家女其性最為善。有人卒來見。是女即羞隱。自性亦如是。若我正遍見。即離便藏隱。唯我獨自存。外曰。世間及聰明同說此言。人縛人解人輪轉生死。此言實不實。答曰。此言不實。云何知。如偈所說。

人無縛無脫 無輪轉生死輪轉及繫縛 解脫唯自性

人無縛無脫者。人我不被縛。云何如此。無三德故以。遍滿故無變異故。無有事故。繫縛者。由有三德。人我無三德。故無自性縛。以遍滿者。縛義有彼此。在此不出彼。是故名為縛。人我無彼此。是故無有縛。無變異者。從覺乃至大。此變異屬自性不屬我。是故人我無變異縛。無有事者。我非作者故。故不能作事。施等諸事。皆屬自性故。我非施縛。若非被縛。是故非被脫義得自然脫。無輪轉生死者。遍滿一切處。云何得輪轉。行所未曾至。是乃名輪轉。我無處不遍故無輪轉義。若人不知此實義。得說我被縛及輪轉。外曰。若爾誰被縛及輪轉。答曰。輪轉及繫縛。解脫唯自性。自性由自性。變異及施等能自縛身。是五唯細身與十三具相應。為三縛所繫。輪轉三世間生。若得正遍智生能解三縛捨離輪轉則便解脫。故說三世間依性能造作事。若汝說人被縛世間解脫生死。是義不然。復次偈言。

如是真實義 數習無餘故無我及我所 無倒淨獨智

如是真實義者。如前已說二十五義。數習無餘故者。於六行中數數修習故。無餘者。修習究竟故。智慧得生。因此智慧無執我執我所執。此三執及五疑。並得滅盡。一切事及身。皆自性所作。非無非我非我所。悉屬自性故。因此修智慧得生清淨獨存。因此智我得解脫。外曰。我由此智何所作。以偈答曰。

由智不更生 我意竟捨事人我見自性 如靜住觀舞

由智不更生者。由此實智故自性不更生覺慢五唯等。如偈所言。

如穀有水土 無糠不生芽智力制伏故 性不生亦爾

我意竟捨事者。為我作二種事已究竟。一者受用塵。二見自性。我中間故自性離一切事。如我見自性如靜住觀舞者。如觀伎人安坐直住。我亦如是。種種事中觀此自性。我終不動。如作是計。是其縛一切人。後時亦能解脫一切人。外曰。智於自性我中何所作。以偈答曰。

我見已捨住 我被見離藏自性我雖合 無用故不生

我見已捨住者。如世間人見諸伎女種種歌舞。作是計云我已見足直捨心住。伎女念云。我事已被見即隱離是處人我亦如是。見自性已直捨而住。自性亦如是。既被見已即捨離住。外曰。人我者遍滿。自性亦遍滿。是二和合恒有不可離。從此和合云何不更生身。答曰。自性我雖合無用故不生。汝說我與自性遍滿故恒合義實如是。若如此云何不更生。生用無有故。生用有二種。初令我與塵相應。後令我見自性差別。此兩用見究竟故不復更生。外曰。若如此是用則不定和合為因故。答曰。正遍知力故。由此智我見自性。熟厭離已見雖復和合亦不得生。譬如出債主與負債人。先為債相應。既還債已雖復和合不更相關。我與自性亦如是。外曰。若由智故得解脫。汝亦有智我亦有智。云何二人不俱解脫。以偈答曰。

由正遍知故 法等不成因輪轉已直住 如輪身被成

由正遍知故法等不成因者。正者如實知二十五義。遍知者二十五義不多不少。由此智力。一法二非法三非智四離欲五非離欲六自在七不自在。此七被燒壞故不能作因。譬如種子。既被火燒不復生芽。如是七種為智慧得故不成𡇅。如是之人去來輪轉故。昔時由此法等宿世因得輪轉七處。今為智慧故。此因不能生依因。譬如繖無影亦隨無。如是宿因無故是身亦無。如是智人宿世速行因息故直住如輪被制。外曰。若人得智慧。何時得解脫。以偈答曰。

捨身時事顯 自性遠離時決定及畢竟 二獨存得成

捨身時者。先所作法非法滅時。正捨此身時。內身有地大。還外地相應。乃至內空亦還空大。五根還五唯。乃至心根亦還五唯。事顯自性遠離時者。一切起生死事及解脫事。已滿足故。是故自性遠離我。是時中決定及畢竟二獨存得成。決定獨存者。由實知故。離醫方及諸道異執。畢竟者離四皮陀果。及不由智離欲果是。獨存者決定無二。畢竟者無復邊際。此二獨存二時中獨存。外曰。此正遍智何用。以偈答曰。

是智為我用 祕密大仙說世間生住滅 此中得思量

是智為我用者。是智者二十五義正遍知。為我用者獨存解脫。祕密大仙說者祕密者。諸邪說義之所隱覆。不能得顯。離正師不可得故。祕密應施五德婆羅門不施餘人故名祕密。五德者。一生地好。二姓族好。三行好。四有能。五欲得。具此智慧乃堪施法。餘則不與。故稱祕密。大仙說者。迦毘羅仙人如次第所說。外曰。此智中何所思量。答曰。世間生住滅。此中得思量。世間初梵及後住。此中生住滅。生者從自性生覺。乃至生五大。住者由細身諸有所薰習輪轉三世間中。滅者由八成永得獨存。此三義智中顯現故。離三無餘義故。故究竟智。外曰。此智從何而得。以偈答曰。

是智勝吉祥 牟尼依悲說先為阿修利 次與般尸訶

是智勝吉祥者。此智昔四皮陀未出時初得成就。由此智四皮陀及諸道。後得成故。故說一切最勝。三種苦及二十四本苦并三縛。由此智故我得遠離獨存解脫。故說此智最吉祥。牟尼依悲說者。誰初得此智。謂迦毘羅大仙人。如前說。迦毘羅仙人初出有四德。一法二智三離欲四自在。得此智已依大悲說。護持此智為欲度他。由慈悲故先為阿修利說。是阿修利仙人。次為般尸訶說。是般尸訶廣說此論。有六十千偈。迦毘羅仙人為阿修利略說如此。最初唯闇生此暗中有智田。智田即是人有人未有智故稱為田。次迴轉變異。此第一轉生。乃至解脫。阿修利仙人為般尸訶略說亦如是。是般尸訶廣說此智有六十千偈。次第乃至婆羅門姓拘式名自在黑。抄集出七十偈。故說偈言。

弟子次第來 傳受大師智自在黑略說 已知實義本

弟子次第來傳受大師智者。是智者從迦毘羅來至阿修利。阿修利傳與般尸訶。般尸訶傳與褐伽。褐伽傳與優樓佉。優樓佉與跋婆利。跋婆利自在黑。如是次第自在黑得此智。見大論難可受持。故略抄七十偈。如前說。三苦所逼故欲知滅苦因等。故說自在黑略說已知實義本。此中有聰明人。說偈言。

此七十偈論 攝六萬義盡此中說緣生 乃至五十義

彼義者不出此義。如前偈說。

生因覺為體 疑無能成喜思量德不平 覺生五十分

復有十義。如偈所說。

有一意用義 五義已獨存會離人我多 身住是十義

有義者。因中有果義。一義者。自性一隨多人用迴轉。意用者。令我與諸塵相應後令見中間。五義者。有五道理立自性。有五道理立人我。如前說。獨存者由正遍知定極獨存。和合及離者。遍滿故和合。事顯故相離。人我多者。生死不同故。此義如前說。身住者。由細身乃至未生智。此十義與五十義合。是六萬偈所說。是故七十論與六萬義等。外曰。大論與七十有何異。答曰。昔時聖傳及破他執彼有此無。是異義如是。論義已究竟。

## 金七十論卷下