---
title: "大乘阿毘達磨集論 · 2"
description: "大乘阿毘達磨集論是印度大乘佛教瑜伽行派重要論典由無著菩薩造唐代玄奘法師漢譯該論以大乘立場系統總結阿毘達磨義理闡述諸法實相與唯識思想涵蓋蘊處界緣起修行果位等核心教義體系嚴密被視為法相宗根本論書之一對理解唯識學說與大乘教理具有權威性地位是研究瑜伽行派哲學的關鍵文獻"
url: "https://rushiwowen.co/en/r/cmcwtpsda2d50ie044tpmkswf"
---

## 大乘阿毘達磨集論卷第二

> Abhidharmasamuccaya, Volume 2

無著菩薩造

> Composed by Bodhisattva Asanga

三藏法師玄奘奉　詔譯

> Tripitaka Master Xuanzang's Imperial Translation

### 本事分中三法品第一之二

> Chapter 1, Part 2: The Three Dharmas in the Section on Past Events

復次蘊界處廣分別云何？嗢柁南曰：

> Next, what is the extensive analysis of the aggregates, elements, and sense bases? The summary verse says:

實有性等所知等， 色等漏等已生等，過去世等諸緣等， 云何幾種為何義。

> What are the intrinsic natures and so on, the objects of knowledge and so on, Form and so on, the taints and so on, the arisen and so on, The past and so on, the conditions and so on— How many kinds are they, and for what purpose?

蘊界處中云何實有？幾是實有？為何義故觀實有耶？謂不待名言此餘根境，是實有義。一切皆是實有。為捨執著實有我故，觀察實有。云何假有？幾是假有？為何義故觀假有耶。謂待名言此餘根境，是假有義。一切皆是假有。為捨執著實有我故，觀察假有。

> Within the aggregates, elements, and sense fields, what is truly existent? How many are truly existent? For what purpose do we contemplate true existence? That which does not depend on names and concepts to be known through the other senses and their objects—this is the meaning of true existence. All of them are truly existent. We contemplate true existence in order to let go of clinging to a truly existing self. What is conventionally existent? How many are conventionally existent? For what purpose do we contemplate conventional existence? That which depends on names and concepts to be known through the other senses and their objects—this is the meaning of conventional existence. All of them are conventionally existent. We contemplate conventional existence in order to let go of clinging to a truly existing self.

云何世俗有？幾是世俗有？為何義故觀世俗有耶？謂雜染所緣，是世俗有義。一切皆是世俗有。為捨執著雜染相我故，觀察世俗有。云何勝義有？幾是勝義有？為何義故觀勝義有耶？謂清淨所緣，是勝義有義。一切皆是勝義有。為捨執著清淨相我故，觀察勝義有。云何所知？幾是所知？為何義故觀所知耶。謂所知有五種：一色、二心、三心所有法、四心不相應行、五無為。若於是處雜染清淨，若所雜染及所清淨，若能雜染及能清淨，若於此分位若此清淨性，由依此故一切皆是所知。此中色謂色蘊，十色界、十色處及法界法處所攝諸色。心謂識蘊，七識界及意處。心所有法，謂受蘊、想蘊、相應行蘊，及法界法處一分。心不相應行，謂不相應行蘊及法界法處一分。無為，謂法界法處一分。又所知法者，謂勝解智所行故、道理智所行故、不散智所行故、內證智所行故、他性智所行故、下智所行故、上智所行故、厭患智所行故、不起智所行故、無生智所行故、智智所行故、究竟智所行故、大義智所行故，是所知義。一切皆是所知。為捨執著知者見者我故，觀察所知。

> What is conventional existence? How many things are conventionally existent? For what purpose do we contemplate conventional existence? Being the object of defilement and purification—this is the meaning of conventional existence. All things are conventionally existent. We contemplate conventional existence in order to let go of clinging to a self characterized by defilement. What is ultimate existence? How many things are ultimately existent? For what purpose do we contemplate ultimate existence? Being the object of purity—this is the meaning of ultimate existence. All things are ultimately existent. We contemplate ultimate existence in order to let go of clinging to a self characterized by purity. What is the knowable? How many things are knowable? For what purpose do we contemplate the knowable? The knowable is of five kinds: first, form; second, mind; third, mental factors; fourth, formations not associated with mind; fifth, the unconditioned. Wherever there is defilement and purity, whatever is defiled and purified, whatever defiles and purifies, whatever stage this occurs at, and this very nature of purity—depending on all of this, everything is knowable. Here, form refers to the aggregate of form, the ten realms of form, the ten sense-fields of form, and the various forms included in the Dharma realm and Dharma sense-field. Mind refers to the aggregate of consciousness, the seven realms of consciousness, and the mind sense-field. Mental factors refers to the aggregate of feeling, the aggregate of perception, the aggregate of formations associated with mind, and a portion of the Dharma realm and Dharma sense-field. Formations not associated with mind refers to the aggregate of formations not associated with mind and a portion of the Dharma realm and Dharma sense-field. The unconditioned refers to a portion of the Dharma realm and Dharma sense-field. Furthermore, the knowable is that which is the domain of the wisdom of resolve, the domain of the wisdom of principle, the domain of undispersed wisdom, the domain of inwardly realized wisdom, the domain of the wisdom of other natures, the domain of lower wisdom, the domain of higher wisdom, the domain of the wisdom of disillusionment, the domain of the wisdom of non-arising, the domain of the wisdom of non-generation, the domain of the wisdom of wisdom, the domain of ultimate wisdom, and the domain of the wisdom of great purpose—this is the meaning of the knowable. All things are knowable. We contemplate the knowable in order to let go of clinging to a self that knows and sees.

云何所識？幾是所識？為何義故觀所識耶？謂無分別故、有分別故、因故、轉故、相故、相所生故、能治所治故、微細差別故，是所識義。一切皆是所識。為捨執著能見者等我故，觀察所識。

> What is the knowable? How many kinds of knowable are there? For what purpose do we contemplate the knowable? It is knowable in the sense of being without discrimination, with discrimination, as cause, as arising, as characteristic, as what is produced by characteristics, as remedy and what is remedied, and as subtle distinctions. All things are knowable. We contemplate the knowable in order to let go of our attachment to the idea of a seer or an observer.

云何所通達？幾是所通達？為何義故觀所通達耶？謂轉變故、隨聞故、入行故、來故、往故、出離故，是所通達義。一切皆是所通達。為捨執著有威德我故，觀察所通達。

> How is something fully understood? How many things are fully understood? For what purpose do we contemplate what is fully understood? It is through transformation, through hearing, through entering practice, through coming, through going, and through transcendence—these are the meanings of what is fully understood. All things are what is fully understood. We contemplate what is fully understood in order to let go of clinging to a self that possesses power and virtue.

云何有色？幾是有色？為何義故觀有色耶？謂色自性故、依大種故、憙集故、有方所故、處遍滿故、方所可說故、方處所行故、二同所行故、相屬故、隨逐故、顯了故、變壞故、顯示故、積集建立故、外門故、內門故、長遠故、分限故、暫時故、示現故，是有色義。一切皆是有色。或隨所應，為捨執著有色我故，觀察有色。

> What is "form"? How many things are form? For what purpose do we contemplate form? It is form because of its own nature, because it depends on the great elements, because it is gathered by craving, because it occupies a location, because it pervades its sphere, because its location can be described, because it moves within a location, because it is experienced in common by two, because it is connected, because it follows along, because it is evident, because it changes and breaks down, because it is displayed, because it is built up through accumulation, because it is an outer gate, because it is an inner gate, because it is long-lasting, because it is limited, because it is temporary, and because it is manifested—these are the meanings of form. All of these are form. Or, as appropriate, one contemplates form in order to let go of clinging to a self that is form.

云何無色？幾是無色？為何義故觀無色耶？謂有色相違，是無色義。一切皆是無色。或隨所應，為捨執著無色我故，觀察無色。

> What is the formless? How many things are formless? For what purpose do we contemplate the formless? It means that which is the opposite of having form—this is the meaning of formless. Everything is formless. Or, as appropriate to each case, we contemplate the formless in order to let go of clinging to a "self" that is formless.

云何有見？幾是有見？為何義故觀有見耶？謂眼所行境，是有見義，餘差別如有色說。一切皆是有見。或隨所應，為捨執著眼境我故，觀察有見。

> What is the "visible"? How many things are visible? For what purpose does one contemplate the visible? The domain experienced by the eye—this is the meaning of "visible." Other distinctions are as stated for the "material." All are visible. Or, as appropriate, one contemplates the visible in order to abandon attachment to the self that takes the eye's domain as its own.

云何無見？幾是無見？為何義故觀無見耶？謂有見相違，是無見義。一切皆是無見。或隨所應，為捨執著非眼境我故，觀察無見。

> What is the unseen? How many things are unseen? For what purpose do we contemplate the unseen? It means: the opposite of the seen — that is the meaning of the unseen. All things are unseen. Or, as appropriate to each case, we contemplate the unseen in order to let go of clinging to a self that is not within the range of the eye.

云何有對？幾是有對？為何義故觀有對耶？謂諸有見者皆是有對。又三因故說名有對，謂種類故、積集故、不修治故。種類者，謂諸色法互為能礙、互為所礙。積集者，謂極微已上。不修治者，謂非三摩地自在轉色。又損害依處是有對義。一切皆是有對。或隨所應，為捨執著不遍行我故，觀察有對。

> What is "with resistance"? How many things are "with resistance"? For what purpose do we contemplate "with resistance"? It means that all things that are visible are with resistance. Also, for three reasons things are called "with resistance": by kind, by accumulation, and by lack of cultivation. "By kind" means that material things obstruct one another and are obstructed by one another. "By accumulation" means anything from the smallest particles upward. "By lack of cultivation" means material form that does not arise from mastery of meditative concentration. Furthermore, "with resistance" means being a basis for harm. All things are with resistance. Or, as appropriate, one contemplates "with resistance" in order to abandon attachment to a self that is not pervasive.

云何無對？幾是無對？為何義故觀無對耶？謂有對相違，是無對義。一切皆是無對。或隨所應，為捨執著遍行我故，觀察無對。

> What is non-resistant? How many things are non-resistant? For what purpose do we contemplate non-resistant? Non-resistant means the opposite of resistant. Everything is non-resistant. Or, as appropriate, we contemplate non-resistant in order to let go of clinging to a pervasive self.

云何有漏？幾是有漏？為何義故觀有漏耶？謂漏自性故、漏相屬故、漏所縛故、漏所隨故、漏隨順故、漏種類故，是有漏義。五取蘊、十五界、十處全，及三界二處少分，是有漏。為捨執著漏合我故，觀察有漏。

> What is defilement? How many things are defiled? For what purpose do we contemplate defilement? It is defiled because it is defilement by nature, because it is associated with defilement, because it is bound by defilement, because it follows defilement, because it accords with defilement, and because it is of the kind that belongs to defilement. The five aggregates of clinging, the fifteen elements, the ten sense bases in full, and a portion of the three elements and two sense bases—these are defiled. We contemplate defilement in order to abandon the clinging that identifies defilement with a self.

云何無漏？幾是無漏？為何義故觀無漏耶？謂有漏相違，是無漏義。五無取蘊全，及三界二處少分，是無漏。為捨執著離漏我故，觀察無漏。

> What is "without outflows"? How many things are without outflows? For what purpose do we contemplate what is without outflows? Being the opposite of "with outflows" is the meaning of "without outflows." The five aggregates free of grasping, in their entirety, together with a small portion of two sense-fields within the three realms, are without outflows. We contemplate what is without outflows in order to let go of the clinging to a self that is free of outflows.

云何有諍？幾是有諍？為何義故觀有諍耶？謂依如是貪瞋癡故，執持刀杖發起一切鬪訟違諍，彼自性故、彼相屬故、彼所縛故、彼所隨故、彼隨順故、彼種類故，是有諍義。乃至有漏有爾所量，有諍亦爾。為捨執著諍合我故，觀察有諍。

> What is contention? How many kinds of contention are there? For what purpose do we contemplate contention? It is because of greed, hatred, and delusion that people take up weapons and start all kinds of fights and disputes. By way of their own nature, by way of what is associated with them, by way of what binds them, by way of what follows them, by way of what accords with them, and by way of their kinds—this is the meaning of contention. As far as the defilements extend, contention extends just as far. We contemplate contention in order to let go of the clinging that identifies contention as a self.

云何無諍？幾是無諍？為何義故觀無諍耶？謂有諍相違，是無諍義。乃至無漏有爾所量，無諍亦爾。為捨執著離諍我故，觀察無諍。

> What is non-contention? How many kinds of non-contention are there? For what purpose do we contemplate non-contention? Non-contention means the opposite of contention. Just as the defilements that are uncontaminated have a certain measure, so too does non-contention. We contemplate non-contention in order to let go of the clinging to a self that is free from contention.

云何有染？幾是有染？為何義故觀有染耶？謂依如是貪瞋癡故，染著後有自身，彼自性故、彼相屬故、彼所縛故、彼隨逐故、彼隨順故、彼種類故，是有染義。乃至有諍有爾所量，有染亦爾。為捨執著染合我故，觀察有染。

> What is defilement? How many kinds of defilement are there? For what purpose do we contemplate defilement? It is because of greed, hatred, and delusion that one becomes attached to a future body and self. Whether by their own nature, by their connection, by their bond, by their pursuit, by their compliance, or by their kind—this is the meaning of defilement. Just as there is contention and just as many measures as there are, so too is defilement. In order to let go of clinging to defilement as a self, we contemplate defilement.

云何無染？幾是無染？為何義故觀無染耶？謂有染相違，是無染義。乃至無諍有爾所量，無染亦爾。為捨執著離染我故，觀察無染。

> What is freedom from defilement? How many kinds of freedom from defilement are there? For what purpose do we contemplate freedom from defilement? It means the opposite of defiled appearance—this is the meaning of freedom from defilement. And just as there are as many aspects of non-contention, so too are there of freedom from defilement. We contemplate freedom from defilement in order to let go of attachment to the idea of a self that is free from defilement.

云何依耽嗜？幾是依耽嗜？為何義故觀依耽嗜耶？謂依如是貪瞋癡故染著五欲，彼自性故、彼相屬故、彼所縛故、彼隨逐故、彼隨順故、彼種類故，是依耽嗜義。乃至有染有爾所量，依耽嗜亦爾。為捨執著耽嗜合我故，觀察依耽嗜。

> What does it mean to rely on craving? How many things are relied on by craving? For what purpose do we contemplate reliance on craving? It means that because of greed, anger, and delusion, one becomes attached to the five desires—by their own nature, by what is connected to them, by what binds one to them, by what follows after them, by what accords with them, and by their kind. This is the meaning of reliance on craving. As far as there is defilement, to that same extent there is reliance on craving. For the sake of letting go of the clinging that identifies craving as a self, we contemplate reliance on craving.

云何依出離？幾是依出離？為何義故觀依出離耶？謂依耽嗜相違，是依出離義。乃至無染有爾所量，出離亦爾。為捨執著離耽嗜我故，觀察出離。

> What does it mean to rely on renunciation? How many things are based on renunciation? For what purpose do we contemplate reliance on renunciation? It means the opposite of clinging and attachment—this is the meaning of reliance on renunciation. Even up to the point of being free from defilement, to that same extent there is renunciation. In order to let go of the grasping at a self that is free from attachment, we contemplate renunciation.

云何有為？幾是有為？為何義故觀有為耶？謂若法有生滅住異，可知是有為義。一切皆是有為，唯除法界法處一分。為捨執著無常我故，觀察有為。

> What is conditioned? How many things are conditioned? For what purpose do we contemplate the conditioned? Whatever phenomena have arising, ceasing, dwelling, and changing can be understood as conditioned. All things are conditioned, except for a portion of the Dharma realm and the Dharma sense field. We contemplate the conditioned in order to let go of clinging to the idea of a permanent self.

云何無為？幾是無為？為何義故觀無為耶？謂有為相違，是無為義。法界法處一分是無為。為捨執著常住我故，觀察無為。無取五蘊，當言有為？當言無為？彼不應言有為無為。何以故？諸業煩惱所不為故，不應言有為；隨欲現前不現前故，不應言無為。如世尊說：法有二種，謂有為、無為。云何今說此法非有為非無為？若由此義說名有為，不以此義說名無為；若由此義說名無為，不以此義說名有為。依此道理，唯說二種。

> What is the Unconditioned? How many things are Unconditioned? For what purpose do we contemplate the Unconditioned? It is the opposite of the conditioned — that is the meaning of the Unconditioned. One part of the Dharma realm and the Dharma base is the Unconditioned. We contemplate the Unconditioned in order to let go of clinging to a permanent self. Should the five aggregates free of grasping be called conditioned or unconditioned? They should not be called either conditioned or unconditioned. Why? Because they are not produced by karma or afflictions, they should not be called conditioned. Because they appear or do not appear according to desire, they should not be called unconditioned. As the World-Honored One said: "Dharma is of two kinds — conditioned and unconditioned." Why then do we now say that this dharma is neither conditioned nor unconditioned? If by a certain meaning it is called conditioned, then by that same meaning it is not called unconditioned. If by a certain meaning it is called unconditioned, then by that same meaning it is not called conditioned. According to this principle, only two kinds are taught.

云何世間？幾是世間？為何義故觀世間耶？謂三界所攝，及出世智後所得似彼顯現，是世間義。諸蘊一分，十五界、十處全，及三界二處一分，是世間。為捨執著世依我故，觀察世間。

> What is the world? How much is the world? For what purpose do we contemplate the world? It refers to what is included within the three realms, and what appears after the supramundane wisdom as resembling those realms—this is the meaning of "world." A portion of the aggregates, all of the fifteen elements and ten sense-fields, and a portion of the three realms and two sense-fields—this is the world. We contemplate the world in order to let go of clinging to a self that depends on the world.

云何出世？幾是出世？為何義故觀出世耶？謂能對治三界，無顛倒、無戲論、無分別故，是無分別出世間義。又出世後所得亦名出世。依止出世故，是出世義。諸蘊一分，及三界二處一分，是出世。為捨執著獨存我故，觀察出世。

> What is transcendence? What is included in transcendence? For what purpose do we contemplate transcendence? It is what counteracts the three realms—because it is free from distortion, free from conceptual elaboration, and free from discrimination, this is the meaning of undiscriminating transcendence. Also, what is attained after transcendence is likewise called transcendence. Because it relies on transcendence, this is the meaning of transcendence. A portion of the aggregates, and a portion of the three realms and the two sense fields—these are transcendence. For the sake of abandoning attachment to a self existing independently, we contemplate transcendence.

云何已生？幾是已生？為何義故觀已生耶？謂過去、現在，是已生義。一切一分是已生。為捨執著非常我故，觀察已生。又有二十四種已生，謂最初已生、相續已生、長養已生、依止已生、轉變已生、成熟已生、退墮已生、勝進已生、清淨已生、不清淨已生、運轉已生、有種已生、無種已生、影像自在示現已生、展轉已生、剎那壞已生、離會已生、異位已生、生死已生、成壞已生、先時已生、死時已生、中時已生、續時已生。

> What does "already arisen" mean? How many things are already arisen? For what purpose do we contemplate what has already arisen? The past and the present—this is the meaning of "already arisen." A portion of everything is already arisen. We contemplate what has already arisen in order to let go of clinging to the notion of a permanent self. Furthermore, there are twenty-four kinds of what has already arisen: initially arisen, continuously arisen, nurtured and grown arisen, dependently arisen, transformed arisen, matured arisen, declined and fallen arisen, advanced and progressed arisen, purified arisen, impurified arisen, operating and moving arisen, with seed arisen, without seed arisen, arisen as reflected images and sovereign manifestations, successively arisen, moment-by-moment perishing arisen, disjoined arisen, arisen in a different state, arisen through birth and death, arisen through formation and destruction, arisen at an earlier time, arisen at the time of death, arisen at the middle time, and arisen at the continuing time.

云何非已生？幾是非已生？為何義故觀非已生耶？謂未來及無為法，是非已生義。一切一分是非已生。為捨執著常住我故，觀察非已生。又已生相違，是非已生義。

> What is the "not-yet-arisen"? How many things are "not-yet-arisen"? For what purpose do we contemplate the "not-yet-arisen"? The future and unconditioned phenomena are what is meant by "not-yet-arisen." A portion of everything is "not-yet-arisen." We contemplate the "not-yet-arisen" in order to let go of attachment to a permanent self. Also, whatever is opposed to the "already-arisen" is what is meant by "not-yet-arisen."

云何能取？幾是能取？為何義故觀能取耶？謂諸色根及心心所，是能取義。三蘊全，色行蘊一分，十二界六處全，及法界法處一分，是能取。為捨執著能受用我故，觀察能取。又能取有四種，謂不至能取、至能取、自相現在各別境界能取、自相共相一切時一切境界能取。又由和合識等生故，假立能取。

> What is the "grasper"? How many things are graspers? For what purpose do we contemplate the grasper? The physical sense faculties, along with mind, mental faculties, and mental events—this is the meaning of "grasper." The three aggregates in full, one part of the form aggregate and one part of the formation aggregate, the twelve sense fields and six sense bases in full, and one part of the Dharma realm and Dharma base—these are graspers. We contemplate the grasper in order to let go of clinging to a self that experiences things. Furthermore, there are four kinds of grasper: the grasper that does not reach its object, the grasper that reaches its object, the grasper that takes present, individually distinct objects of its own specific character, and the grasper that takes both specific and shared characteristics across all times and all objects. Also, because the consciousness and so on arise in combination, the grasper is posited as a conventional designation.

云何所取？幾是所取？為何義故觀所取耶？謂諸能取亦是所取。或有所取非能取，謂唯是取所行義。一切皆是所取。為捨執著境界我故，觀察所取。

> What is the object of grasping? How many things are objects of grasping? For what purpose do we contemplate the object of grasping? The things that can grasp are also objects of grasping. Or there are objects of grasping that are not capable of grasping—namely, the field of experience that is only the domain of grasping. All things are objects of grasping. We contemplate the object of grasping in order to let go of attachment to the self that clings to external objects.

云何外門？幾是外門？為何義故觀外門耶？謂欲界所繫法是外門義。除依佛教所生聞思慧及彼隨法行所攝心心所等，四界二處全及餘一分欲界所攝，是外門。為捨執著不離欲我故，觀察外門。

> What is an outer gateway? How many things are outer gateways? For what purpose do we contemplate outer gateways? The things bound to the realm of desire are what is meant by "outer gateway." With the exception of the wisdom of listening and the wisdom of reflection that arise based on the Buddha's teaching, together with the mind, mental factors, and so on that are included in the practices conforming to that teaching, the four elements and two sense-fields in their entirety, along with the remaining portion belonging to the realm of desire, are outer gateways. We contemplate outer gateways in order to let go of clinging to a self that is not free from desire.

云何內門？幾是內門？為何義故觀內門耶？謂外門相違，是內門義。除四界二處全及餘一分，是內門。為捨執著離欲我故，觀察內門。

> What is the inner gate? How many things are the inner gate? For what purpose do we contemplate the inner gate? It means that which is the opposite of the outer gate is the meaning of the inner gate. Apart from the four elements entirely, the two sense-fields entirely, and one part of the rest, this is the inner gate. We contemplate the inner gate in order to abandon clinging to the self that is free from desire.

云何染污？幾是染污？為何義故觀染污耶？謂不善及有覆無記法，是染污義。有覆無記者，謂遍行意相應煩惱等，及色無色界繫諸煩惱等。諸蘊十界四處一分，是染污。為捨執著煩惱合我故，觀察染污。

> What is defiled? How many things are defiled? For what purpose do we contemplate defilement? Unwholesome dharmas and dharmas with obscuration but no moral classification—this is the meaning of defiled. Dharmas with obscuration but no moral classification are the afflictions associated with the universally pervasive mental factors of the mind, as well as the afflictions connected to the form realm and the formless realm. A portion of the aggregates, the ten realms, and the four bases—these are defiled. In order to abandon the clinging to a self associated with afflictions, we contemplate defilement.

云何不染污？幾是不染污？為何義故觀不染污耶？謂善及無覆無記法，是不染污義。八界八處全，諸蘊及餘界處一分，是不染污。為捨執著離煩惱我故，觀察不染污。

> What is undefiled? How many things are undefiled? For what purpose do we contemplate the undefiled? Virtuous phenomena and neutral phenomena that carry no karmic obscuration are the meaning of undefiled. The eight elements and eight bases in full, and a portion of the aggregates and the remaining elements and bases, are undefiled. We contemplate the undefiled in order to let go of the clinging to a self apart from afflictions.

云何過去？幾是過去？為何義故觀過去耶？謂自相已生已滅故、因果已受用故、染淨功用已謝故、攝因已壞故、果及自相有非有故、憶念分別相故、戀為雜染相故、捨為清淨相故，是過去義。一切一分是過去。為捨執著流轉我故，觀察過去。

> What is the past? How much is past? For what purpose do we contemplate the past? It is the past because: its own characteristics have arisen and ceased; its causes and effects have already been experienced; its functions of defilement and purification have already faded; its sustaining causes have already perished; its effects and its own characteristics exist and do not exist; it is the object of memory and conceptual discrimination; clinging to it is the mark of defilement; letting go of it is the mark of purity. This is the meaning of the past. Everything is partly past. We contemplate the past in order to let go of clinging to a self that transmigrates.

云何未來？幾是未來？為何義故觀未來耶？謂有因非已生故、未得自相故、因果未受用故、雜染清淨性未現前故、因及自相有非有故、希為雜染相故、不希為清淨相故，是未來義。一切一分是未來。為捨執著流轉我故，觀察未來。

> What is the future? How much is future? For what purpose do we contemplate the future? It is that which has causes but has not yet arisen; whose own characteristics have not yet been attained; whose causes and effects have not yet been experienced; whose defiled and pure natures have not yet appeared; whose causes and own-characteristics are both existent and non-existent; which is desired as a sign of defilement and not desired as a sign of purity—this is the meaning of the future. All dharmas, in one part, are future. In order to abandon attachment to a self that transmigrates, we contemplate the future.

云何現在？幾是現在？為何義故觀現在耶？謂自相已生未滅故、因果受用未受用故、雜染清淨正現前故、能顯過去未來相故、作用現前故，是現在義。一切一分是現在。為捨執著流轉我故，觀察現在。

> What is the present? How much is present? For what purpose do we contemplate the present? It is the present because: individual characteristics have arisen and not yet ceased; causes and effects are being used or not yet used; defilement and purity are directly manifest; it can reveal the characteristics of the past and future; and its functions are presently active. Everything, to some degree, is present. We contemplate the present in order to let go of clinging to a self that moves through the cycle of birth and death. <note>The Cessation of Suffering is understood through this contemplation.</note>

何故過去未來現在說名言事，非涅槃等？內自所證不可說故、唯曾當現是言說所依故。

> Why is it that past, future, and present are expressed through words, while Nirvana and the like are not? Because what is internally realized cannot be put into words, and only what has been, will be, or is present serves as the basis for speech.

云何善？幾是善？為何義故觀善耶？謂自性故、相屬故、隨逐故、發起故、勝義故、生得故、加行故、現前供養故、饒益故、引攝故、對治故、寂靜故、等流故，是善義。五蘊十界四處一分是善。為捨執著法合我故，觀察善。何等自性善？謂信等十一心所有法。何等相屬善？謂彼相應法。何等隨逐善？謂即彼諸法習氣。何等發起善？謂彼所發身業語業。何等勝義善？謂真如。何等生得善？謂即彼諸善法，由先串習故感得如是報，由此自性即於是處不由思惟任運樂住。何等加行善。謂依止親近善丈夫故，聽聞正法如理作意，修習淨善法隨法行。何等現前供養善？謂想對如來，建立靈廟圖寫尊容；或想對正法，書治法藏興供養業。何等饒益善？謂以四攝事饒益一切有情。何等引攝善？謂施性福業事及戒性福業事故，引攝生天樂異熟、引攝生富貴家、引攝隨順清淨法。何等對治善？謂厭壞對治、斷對治、持對治、遠分對治、伏對治、離繫對治、煩惱障對治、所知障對治。何等寂靜善？謂永斷貪欲、永斷瞋恚、永斷愚癡、永斷一切煩惱，若想受滅、若有餘依涅槃界、若無餘依涅槃界、若無所住涅槃界。何等等流善？謂已得寂靜者，由此增上力故，發起勝品神通等世出世共不共功德。

> What is wholesome? How many things are wholesome? For what purpose do we contemplate what is wholesome? It is wholesome in the sense of: intrinsic nature, association, habitual tendency, arousal, ultimate truth, innate attainment, deliberate effort, present offering, benefit, guidance and gathering, antidote, tranquility, and outflow. One part of the Five Aggregates, ten realms, and four sense bases is wholesome. We contemplate what is wholesome in order to let go of clinging to the view that dharmas are a self. What is wholesome by intrinsic nature? It is the eleven mental factors, beginning with faith. What is wholesome by association? It is the mental factors associated with those. What is wholesome by habitual tendency? It is the latent tendencies of those very dharmas. What is wholesome by arousal? It is the bodily and verbal karma aroused by those. What is wholesome by ultimate truth? It is suchness. What is wholesome by innate attainment? It is those wholesome dharmas themselves—because of prior repeated practice, one obtains such a karmic result, and by that very nature, in that situation, one dwells happily and effortlessly without deliberation. What is wholesome by deliberate effort? It is relying on and associating with good spiritual friends, hearing the true Dharma, attending wisely, and cultivating pure wholesome dharmas, practicing in accordance with the Dharma. What is wholesome by present offering? It is mentally facing the Tathagata and establishing temples, painting sacred images; or mentally facing the true Dharma, copying and maintaining the Dharma treasury, and undertaking acts of offering. What is wholesome by benefit? It is benefiting all sentient beings through the four ways of guiding and gathering. What is wholesome by guidance and gathering? It is through the meritorious actions of generosity and the meritorious actions of precepts that one is guided to rebirth in heavenly pleasures, guided to rebirth in wealthy and noble families, and guided to dharmas that accord with purity. What is wholesome by antidote? It is the antidote of revulsion, the antidote of abandonment, the antidote of maintaining, the antidote of distant separation, the antidote of suppression, the antidote of liberation from bonds, the antidote to affliction-obstacles, and the antidote to cognitive-obstacles. What is wholesome by tranquility? It is the complete cessation of greed, the complete cessation of hatred, the complete cessation of delusion, the complete cessation of all afflictions—whether the cessation of perception and feeling, whether the nirvana realm with remainder, whether the nirvana realm without remainder, whether the nirvana realm of non-abiding. What is wholesome by outflow? It is that one who has already attained tranquility, through the power of that enhancement, arouses superior qualities such as supernormal powers—whether worldly or transcendent, shared or unshared merits.

云何不善？幾是不善？為何義故觀不善耶？謂自性故、相屬故、隨逐故、發起故、勝義故、生得故、加行故、現前供養故、損害故、引攝故、所治故、障礙故，是不善義。五蘊十界四處一分，是不善。為捨執著非法合我故，觀察不善。何等自性不善？謂除染污意相應及色無色界煩惱等，所餘能發惡行煩惱隨煩惱。何等相屬不善？謂即此煩惱隨煩惱相應法。何等隨逐不善？謂即彼習氣。何等發起不善？謂彼所起身業語業。何等勝義不善？謂一切流轉。何等生得不善？謂由串習不善故，感得如是異熟，由此自性即於不善任運樂住。何等加行不善？謂依止親近不善丈夫故，聽聞不正法，不如理作意行身語意惡行。何等現前供養不善？謂想對歸依隨一天眾已，或殺害意為先、或邪惡意為先，建立祠廟廣興供養業，令無量眾廣樹非福。何等損害不善？謂於一切處起身語意種種邪行。何等引攝不善？謂行身語意諸惡行已，於惡趣善趣引攝不愛果異熟或引或滿。何等所治不善？謂諸對治所對治法。何等障礙不善？謂能障礙諸善品法。

> What is unwholesome? How many things are unwholesome? For what purpose do we examine the unwholesome? It is unwholesome in the sense of its own nature, in the sense of association, in the sense of underlying tendency, in the sense of arousal, in the ultimate sense, in the sense of innate acquisition, in the sense of deliberate effort, in the sense of making offerings, in the sense of harm, in the sense of drawing in, in the sense of what is to be abandoned, and in the sense of obstruction. One part of the five aggregates, ten realms, and four bases is unwholesome. We examine the unwholesome in order to abandon the clinging to a self that is not in accord with reality. What is unwholesome by nature? Apart from the defilements associated with the afflicted mind and the defilements of the form and formless realms, it is the remaining defilements and secondary defilements that can give rise to bad conduct. What is unwholesome by association? It is the mental factors associated with those defilements and secondary defilements. What is unwholesome by underlying tendency? It is the habitual traces of those defilements. What is unwholesome by arousal? It is the bodily and verbal actions that arise from them. What is unwholesome in the ultimate sense? It is all of cyclic existence. What is unwholesome by innate acquisition? It is that, through habituating oneself to unwholesome actions, one experiences corresponding karmic results, and by that very nature one naturally and effortlessly dwells in unwholesome tendencies. What is unwholesome by deliberate effort? It is relying on and associating with unwholesome people, hearing incorrect teachings, and acting with improper attention in body, speech, and mind, engaging in evil conduct. What is unwholesome by making offerings? It is when, after directing one's intention toward taking refuge in any one of the gods, whether with the intent to kill or with evil intent as the foremost motivation, one establishes shrines and extensively makes offerings, causing countless beings to accumulate vast amounts of demerit. What is unwholesome by harm? It is engaging in various wrong actions of body, speech, and mind in all situations. What is unwholesome by drawing in? It is that, after performing various evil actions of body, speech, and mind, one draws in, either partially or fully, undesirable karmic results in the lower realms or fortunate realms. What is unwholesome by what is to be abandoned? It is the phenomena that are the antidotes to what is to be abandoned. What is unwholesome by obstruction? It is that which obstructs wholesome qualities.

云何無記？幾是無記？為何義故觀無記耶？謂自性故、相屬故、隨逐故、發起故、勝義故、生得故、加行故、現前供養故、饒益故、受用故、引攝故、對治故、寂靜故、等流故，是無記義。八界八處全，及餘蘊界處一分，是無記。為捨執著離法非法我故，觀察無記。何等自性無記？謂八色界處意相應品，命根、眾同分、名句文身等。何等相屬無記？謂懷非穢非淨心者，所有由名句文身所攝受心心所法。何等隨逐無記？謂即彼戲論習氣。何等發起無記？謂彼所攝受諸心心所法所發身業語業。何等勝義無記？謂虛空、非擇滅。何等生得無記？謂諸不善有漏善法異熟。何等加行無記？謂非染非善心者所有威儀路、工巧處法。何等現前供養無記？謂如有一想對歸依隨一天眾，遠離殺害意邪惡見，建立祠廟興供養業，令無量眾於如是處不生長福非福。何等饒益無記？謂如有一於自僕使妻子等所，以非穢非淨心而行惠施。何等受用無記？謂如有一以無簡擇無染污心受用資具。何等引攝無記？謂如有一於工巧處串習故，於當來世復引攝如是相身，由此身故習工巧處速疾究竟。何等對治無記？謂如有一為治疾病得安樂故，以簡擇心好服醫藥。何等寂靜無記？謂色無色界諸煩惱等，由奢摩他所藏伏故。何等等流無記？謂變化心俱生品。

> What are neutral phenomena? How many are neutral? Why do we contemplate neutral phenomena? They are understood through: their intrinsic nature, their associations, their habitual tendencies, their manifestations, their ultimate meaning, their innate arising, their deliberate effort, their present offerings, their benefits, their enjoyment, their perpetuation, their antidotes, their pacification, and their outflow. These are the meanings of what is neutral. The eight elements and eight bases in full, along with a portion of the remaining aggregates, elements, and bases, are neutral. We contemplate neutral phenomena in order to let go of clinging to the self as being either in accord with or apart from the Dharma. What is neutral by intrinsic nature? The eight material elements and bases, the mental factors associated with the mind, the life faculty, shared characteristics of beings, and the bodies of names, phrases, and words. What is neutral by association? The mental factors and mental states included within names, phrases, and words, for one who harbors a mind that is neither defiled nor pure. What is neutral by habitual tendency? The habitual latent tendencies of such conceptual proliferation. What is neutral by manifestation? The bodily and verbal actions produced by those mental factors and mental states. What is neutral by ultimate meaning? Space and the non-analytical cessation. What is neutral by innate arising? The karmic results of unwholesome and defiled wholesome phenomena. What is neutral by deliberate effort? The activities of deportment and the arts and crafts performed by one whose mind is neither defiled nor wholesome. What is neutral by present offering? Suppose someone directs their thoughts toward taking refuge in any one of the deities, renounces the intent to harm and wrong views, establishes shrines and engages in offerings, causing countless beings in such places to neither cultivate merit nor demerit. What is neutral by benefit? Suppose someone gives gifts to their own servants, spouse, and children with a mind that is neither defiled nor pure. What is neutral by enjoyment? Suppose someone uses their possessions with a mind free of discrimination and defilement. What is neutral by perpetuation? Suppose someone, through repeated practice of arts and crafts, in a future life again takes up such a form, and through that form quickly masters the arts and crafts. What is neutral by antidote? Suppose someone, to cure illness and attain well-being, takes medicine with a discerning mind. What is neutral by pacification? The afflictions of the form and formless realms, suppressed by meditative calm. What is neutral by outflow? The phenomena born together with the mind of transformation.

復有示現善不善無記法。此復云何？謂佛及得第一究竟菩薩摩訶薩，為欲饒益諸有情故，有所示現。當知此中無有一法真實可得。

> There are also manifestations of wholesome, unwholesome, and neutral dharmas. What are these? They refer to the manifestations made by the Buddha and by bodhisattvas who have attained the highest ultimate stage, for the purpose of benefiting all sentient beings. You should understand that within this, not a single dharma can truly be grasped.

云何欲界繫？幾是欲界繫？為何義故觀欲界繫耶？謂未離欲者所有善不善無記法，是欲界繫義。四界二處全，及餘蘊界處一分，是欲界繫。為捨執著未離欲界欲我故，觀察欲界繫。

> What does it mean for something to be bound to the realm of desire? How many things are bound to the realm of desire? For what purpose do we contemplate being bound to the realm of desire? It means all wholesome, unwholesome, and neutral phenomena belonging to those who have not yet freed themselves from desire — this is the meaning of being bound to the realm of desire. The four elements, two bases, in full, along with a portion of the remaining aggregates, elements, and bases — these are bound to the realm of desire. We contemplate being bound to the realm of desire in order to let go of the conceit of "I" that has not yet freed itself from the desire of the realm of desire.

云何色界繫？幾是色界繫？為何義故觀色界繫耶？謂已離欲界欲、未離色界欲者，所有善無記法，是色界繫義。除前所說四界二處，餘蘊界處一分，是色界繫。為捨執著離欲界欲我故，觀察色界繫。

> What is the form-realm system? How many are form-realm system? Why observe the form-realm system? It refers to the wholesome and neutral dharmas of those who have already separated from desire-realm desire but have not yet separated from form-realm desire—this is the meaning of form-realm system. Apart from the previously mentioned four realms and two bases, one part of the remaining aggregates, realms, and bases is the form-realm system. For the sake of abandoning the attachment to the self that has separated from desire-realm desire, one observes the form-realm system.

云何無色界繫？幾是無色界繫？為何義故觀無色界繫耶？謂已離色界欲？未離無色界欲者，所有善無記法，是無色界繫義。三界二處四蘊一分，是無色界繫。為捨執著離色界欲我故，觀察無色界繫。

> What does it mean to be connected to the Formless Realm? How many things are connected to the Formless Realm? For what purpose do we contemplate being connected to the Formless Realm? It means: for those who have already let go of desire for the Form Realm but have not yet let go of desire for the Formless Realm, all wholesome and neutral dharmas—this is the meaning of being connected to the Formless Realm. The three realms, two sense fields, and one part of the four aggregates are connected to the Formless Realm. We contemplate being connected to the Formless Realm in order to let go of the attachment to a self that has freed itself from desire for the Form Realm.

復次有一分離欲、具分離欲、通達離欲、損伏離欲、永害離欲。復有十種離欲，謂自性離欲、損害離欲、任持離欲、增上離欲、愚癡離欲、對治離欲、遍知離欲、永斷離欲、有上離欲、無上離欲。何等自性離欲？謂於苦受及順苦受處法生厭背性。何等損害離欲？謂習欲者暢熱惱已，生厭背性。何等任持離欲？謂飽食已，於諸美膳生厭背性。何等增上離欲？謂得勝處已，於下劣處生厭背性。何等愚癡離欲？謂諸愚夫於涅槃界生厭背性。何等對治離欲？謂由世間出世間道斷諸煩惱。何等遍知離欲？謂已得見道者？於三界法生厭背性。何等永斷離欲？謂永斷地地諸煩惱已，生厭背性。何等有上離欲？謂世間聲聞、獨覺所有離欲。何等無上離欲？謂佛菩薩所有離欲，為欲利樂諸有情故。

> Next, there is a partial dispassion, a complete dispassion, a penetrating dispassion, a subduing dispassion, and a permanent elimination of dispassion. There are also ten kinds of dispassion: intrinsic dispassion, harmful dispassion, sustaining dispassion, superior dispassion, deluded dispassion, counteractive dispassion, fully understood dispassion, permanently abandoned dispassion, surpassable dispassion, and unsurpassable dispassion. What is intrinsic dispassion? It is the arising of aversion and turning away toward painful feelings and toward phenomena that tend toward painful feelings. What is harmful dispassion? It is when one who indulges in desires, having fully experienced burning torment, gives rise to aversion and turning away. What is sustaining dispassion? It is when, having eaten one's fill, one gives rise to aversion and turning away toward fine foods. What is superior dispassion? It is when, having attained a superior state, one gives rise to aversion and turning away toward inferior states. What is deluded dispassion? It is when foolish ordinary people give rise to aversion and turning away toward the realm of Nirvana. What is counteractive dispassion? It is the cutting off of all afflictions through worldly and transcendent paths. What is fully understood dispassion? It is when one who has attained the path of seeing gives rise to aversion and turning away toward the phenomena of the three realms. What is permanently abandoned dispassion? It is when, having permanently cut off all afflictions stage by stage, one gives rise to aversion and turning away. What is surpassable dispassion? It is the dispassion possessed by worldly hearers and solitary realizers. What is unsurpassable dispassion? It is the dispassion possessed by Buddhas and Bodhisattvas, for the sake of benefiting and bringing happiness to sentient beings.

云何有學？幾是有學？為何義故觀有學耶？謂求解脫者所有善法，是有學義。十界四處諸蘊一分，是有學。為捨執著求解脫我故，觀察有學。

> What is a learner? How many things are learners? For what purpose do we contemplate learners? All virtuous dharmas belonging to those who seek liberation are the meaning of learner. Ten realms, four bases, and a portion of the aggregates are learners. We contemplate learners in order to let go of clinging to the idea of a self that seeks liberation.

云何無學？幾是無學？為何義故觀無學耶？謂於諸學處已得究竟者所有善法，是無學義。為捨執著已脫我故，觀察無學。

> What is one beyond training? How many phenomena are beyond training? For what purpose do we contemplate what is beyond training? The wholesome dharmas of those who have reached the ultimate in all areas of training — this is the meaning of "beyond training." We contemplate what is beyond training in order to let go of the attachment to having already freed the self.

云何非學非無學？幾是非學非無學？為何義故觀非學非無學耶？謂諸異生所有善不善無記法，及諸學者染污無記法，諸無學者無記法并無為法，是非學非無學義。八界八處全，及餘蘊界處一分，是非學非無學。為捨執著不解脫我故，觀察非學非無學。

> What is neither training nor beyond training? How many things are neither training nor beyond training? For what purpose do we contemplate what is neither training nor beyond training? It refers to all wholesome, unwholesome, and neutral dharmas of ordinary beings, the defiled and neutral dharmas of those in training, and the neutral dharmas and unconditioned dharmas of those beyond training — this is the meaning of neither training nor beyond training. The eight elements and eight bases in full, and a portion of the remaining aggregates, elements, and bases, are neither training nor beyond training. For the sake of abandoning attachment to the notion of a self that is not liberated, we contemplate what is neither training nor beyond training.

云何見所斷？幾是見所斷？為何義故觀見所斷耶？謂分別所起染污見疑見、處疑處，及於見等所起邪行煩惱隨煩惱，及由見等所發身語意業，并一切惡趣等蘊界處，是見所斷義。一切一分是見所斷。為捨執著見圓滿我故，觀察見所斷。

> What is meant by "abandoned through view"? How many things are abandoned through view? For what purpose do we contemplate what is abandoned through view? It refers to the defiled views and doubts arising from discrimination—the views and doubts regarding various bases—as well as the afflictions and secondary afflictions that arise from views and so on, and the bodily, verbal, and mental karma produced by views and so on, together with all the aggregates, elements, and sense bases of the unfortunate realms. This is the meaning of what is abandoned through view. One part of everything is abandoned through view. For the sake of abandoning the attachment to a perfect self based on views, we contemplate what is abandoned through view.

云何修所斷？幾是修所斷？為何義故觀修所斷耶？謂得見道後見所斷相違諸有漏法，是修所斷義。一切一分是修所斷。為捨執著修圓滿我故，觀察修所斷。

> What is "abandoned through cultivation"? How many are abandoned through cultivation? For what purpose do we observe what is abandoned through cultivation? It means: after attaining the path of seeing, the contaminated phenomena that are opposed to what is abandoned through seeing—this is the meaning of what is abandoned through cultivation. All of them, in part, are abandoned through cultivation. In order to let go of the clinging to a perfected self through cultivation, we observe what is abandoned through cultivation.

云何非所斷？幾是非所斷？為何義故觀非所斷耶？謂諸無漏法，除順決擇分，是非所斷。十界四處諸蘊一分，是非所斷。為捨執著成滿我故，觀察非所斷。

> What is "not to be abandoned"? How many are not to be abandoned? For what purpose do we contemplate what is not to be abandoned? It means all unconditioned and undefiled phenomena—excluding those that lead to decisive discernment—are not to be abandoned. The ten realms, four bases, and one portion of the aggregates are not to be abandoned. We contemplate what is not to be abandoned in order to let go of the clinging that seeks self-fulfillment.

云何緣生？幾是緣生？為何義故觀緣生耶？謂相故、分別支故、略攝支故、建立支緣故、建立支業故、支雜染攝故、義故、甚深故、差別故、順逆故，是緣生義。一切皆是緣生，唯除法界法處一分諸無為法。為捨執著無因不平等因我法故，觀察緣生。

> What is dependent origination? How many things are dependently originated? For what purpose do we contemplate dependent origination? It is characterized by: their characteristics, distinguishing the links, summarizing the links, establishing the conditions of the links, establishing the functions of the links, the links inclusive of defilement, their meaning, their profound depth, their distinctions, and their forward and reverse order. This is the meaning of dependent origination. All phenomena are dependently originated, except for a portion of the unconditioned phenomena within the Dharma realm and the Dharma sense field. We contemplate dependent origination in order to let go of attachment to the belief in no cause, in an unequal cause, and in a self or Dharma.

何等相故？謂無作緣生故、無常緣生故、勢用緣生故，是緣生相。

> What is its characteristic? It is that things arise from conditions—arising through no deliberate making, arising through impermanence, and arising through causal force. This is the characteristic of dependent arising.

何等分別支故？謂分別緣生為十二分。何等十二？謂無明、行、識、名色、六處、觸、受、愛、取、有、生及老死。

> What are the different branches? They are the twelve branches of dependent origination. What are the twelve? They are ignorance, mental formations, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging and death.

何等略攝支故？謂能引支、所引支、能生支、所生支。能引支者，謂無明、行、識。所引支者，謂名色、六處、觸、受。能生支者，謂愛，取，有。所生支者，謂生、老死。

> What are the summarized categories? They are: the causes that lead to rebirth, the results that are led to, the causes that generate, and the results that are generated. The causes that lead to rebirth are: ignorance, mental formations, and consciousness. The results that are led to are: name and form, the six sense bases, contact, and feeling. The causes that generate are: craving, clinging, and becoming. The results that are generated are: birth, aging, and death.

何等建立支緣故？謂習氣故、引發故、思惟故、俱有故，建立支緣，隨其所應。

> What is the reason for establishing the links of dependent origination? They are established by habitual tendencies, by bringing things about, by reflection, and by coexisting together, as each case applies.

何等建立支業故？謂無明有二種業：一令諸有情於有愚癡；二與行作緣。行有二種業：一令諸有情於諸趣中種種差別；二與識作緣。由熏習故，識有二種業：一持諸有情所有業縛；二與名色作緣。名色有二種業：一攝諸有情自體；二與六處作緣。六處有二種業：一攝諸有情自體圓滿；二與觸作緣。觸有二種業：一令諸有情於所受用境界流轉；二與受作緣。受有二種業：一令諸有情於所受用生果流轉；二與愛作緣。愛有二種業：一引諸有情流轉生死；二與取作緣。取有二種業：一為取後有，令諸有情發有取識；二與有作緣。有有二種業：一令諸有情後有現前；二與生作緣。生有二種業：一令諸有情名色六處觸受次第生起；二與老死作緣。老死有二種業：一數令有情時分變異；二數令有情壽命變異。

> How does each link become established through karma? Ignorance has two kinds of karma: first, it causes sentient beings to be deluded about existence; second, it serves as the condition for formations. Formations have two kinds of karma: first, they cause sentient beings to have various differences among the realms of rebirth; second, they serve as the condition for consciousness. Through the latent impressions, consciousness has two kinds of karma: first, it sustains the bondage of karma for sentient beings; second, it serves as the condition for name-and-form. Name-and-form has two kinds of karma: first, it encompasses the sentient being's own existence; second, it serves as the condition for the six sense bases. The six sense bases have two kinds of karma: first, they bring the sentient being's own existence to completeness; second, they serve as the condition for contact. Contact has two kinds of karma: first, it causes sentient beings to wander through the realms they experience; second, it serves as the condition for feeling. Feeling has two kinds of karma: first, it causes sentient beings to wander through the results produced by their experience; second, it serves as the condition for craving. Craving has two kinds of karma: first, it draws sentient beings into the cycle of birth and death; second, it serves as the condition for grasping. Grasping has two kinds of karma: first, grasping for a future existence causes sentient beings to produce the consciousness of grasping existence; second, it serves as the condition for becoming. Becoming has two kinds of karma: first, it brings the sentient being's future existence into the present; second, it serves as the condition for birth. Birth has two kinds of karma: first, it causes sentient beings' name-and-form, six sense bases, contact, and feeling to arise in sequence; second, it serves as the condition for old age and death. Old age and death have two kinds of karma: first, they repeatedly cause sentient beings' time and circumstances to change; second, they repeatedly cause sentient beings' lifespan to change.

何等支雜染攝故？謂若無明、若愛、若取，是煩惱雜染所攝。若行，若識，若有，是業雜染所攝。餘是生雜染所攝。

> What kinds of factors are included in the various defilements? Ignorance, craving, and clinging are included in the defilement of afflictions. Volitional formations, consciousness, and becoming are included in the defilement of karma. The rest are included in the defilement of birth.

何等義故？謂無作者義、有因義、離有情義、依他起義、無作用義、無常義、有剎那義、因果相續不斷義、因果相似攝受義、因果差別義、因果決定義，是緣起義。

> For what reason? It is the meaning of no agent, the meaning of having a cause, the meaning of being free from a sentient being, the meaning of depending on other conditions, the meaning of having no function, the meaning of impermanence, the meaning of being momentary, the meaning of cause and effect continuing without interruption, the meaning of cause and effect being similar and embraced, the meaning of cause and effect being different, the meaning of cause and effect being certain—this is the meaning of Dependent Origination.

何等甚深故？謂因甚深故、相甚深故、生甚深故、住甚深故、轉甚深故，是甚深義。又諸緣起法雖剎那滅而住可得，雖無作用緣而有功能緣可得，雖離有情而有情可得，雖無作者而諸業果不壞可得，是故甚深。又諸緣起法，不從自生、不從他生、不從共生，非不自作他作因生，是故甚深。

> What does "profound" mean here? It means profound in cause, profound in characteristics, profound in arising, profound in abiding, and profound in transformation—this is the meaning of profound. Moreover, although all phenomena of Dependent Origination cease in an instant, they can still be said to abide. Although there is no active agent as a condition, there can still be functional conditions. Although beings are empty of a self, conventional beings can still be spoken of. Although there is no maker, the results of Karma remain undestroyed. Therefore, it is profound. Furthermore, phenomena of Dependent Origination do not arise from themselves, do not arise from another, do not arise from both together, and do not arise without a cause—neither self-made nor made by another. Therefore, it is profound.

何等差別故？謂識生差別故、內死生差別故、外穀等生差別故、成壞差別故、食持差別故、愛非愛趣分別差別故、清淨差別故、威德差別故，是差別義。

> What are the differentiations? They are: differentiation of consciousness arising, differentiation of internal birth and death, differentiation of external things like grain arising, differentiation of formation and destruction, differentiation of sustenance by food, differentiation of agreeable and disagreeable destinies, differentiation of purity, and differentiation of majestic power—this is the meaning of differentiation.

何等順逆故？謂雜染順逆故、清淨順逆故，是說緣起順逆義。

> What does “in forward and reverse order” mean? It refers to the forward and reverse order of defilement, and the forward and reverse order of purity. This explains the meaning of Dependent Origination in both forward and reverse order.

## 大乘阿毘達磨集論卷第二

> Abhidharmasamuccaya, Volume 2