---
title: "大乘阿毘達磨雜集論 · 4"
description: "大乘阿毘達磨雜集論由安慧菩薩糅合集成，唐代玄奘法師漢譯。該論屬瑜伽行派重要論書，以阿毘達磨經為綱要，融合大乘莊嚴經論、顯揚聖教論等內容，系統闡述諸法體相、唯識教義及修行次第。全分本事分與決擇分，詳釋五蘊、四諦、菩提分法等名相，確立識變緣起思想。此論為法相宗根本典籍，對漢傳佛教唯識學發展影響深遠，是研究大乘佛法體系與修證的重要權威著作。"
url: "https://rushiwowen.co/en/r/cmcy7pb6m0brbl804ivda6h5z"
---

## 大乘阿毘達磨雜集論卷第四

> Abhidharmasamuccaya, Volume 4

安慧菩薩糅

> Master Vasubandhu

大唐三藏法師玄奘奉　詔譯

> Translator: Xuanzang, Tripitaka Master of the Great Tang, by Imperial Decree

### 本事分中三法品第一之四

> Chapter 1, Section 3, Part 4: The Three Dharmas

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、第一義故、生得故、方便故、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。自性不善者，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。此復云何？謂欲界繫不任運起者是不善，若任運起能發惡行者亦是不善，所餘是有覆無記。相屬不善者，謂即此煩惱隨煩惱相應法。隨逐不善者，謂即彼習氣。發起不善者，謂彼所起身業語業。第一義不善者，謂一切流轉。生得不善者，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。方便不善者，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。現前供養不善者，謂想對歸依隨一天眾已，或殺害意為先、或邪惡見為先，建立祠廟興供養業，令無量眾廣樹非福。殺害意為先建立祠廟者，謂於是處害牛羊等以祭天神。邪惡見為先建立祠廟者，謂於是處受自餓等苦求福求願。損害不善者，謂於一切處起身語意種種邪行。引攝不善者，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，於惡趣中具受引滿果異熟，於諸善趣唯受滿果，謂生彼已由惡行力受貧窮苦。所治不善者，謂諸對治所對治法。障礙不善者，謂能障礙諸善品法，如數與眾集等。

> What is unwholesome? How many things are unwholesome? For what purpose do we examine the unwholesome? It is examined from the perspectives of intrinsic nature, association, habituation, origination, ultimate meaning, innate acquisition, deliberate effort, active offerings, harmfulness, attraction, what is to be counteracted, and obstruction—these are the meanings of unwholesome. One part of the Five Aggregates, ten sense-fields, and four sense-bases is unwholesome. We examine the unwholesome in order to abandon clinging to the notion that non-Dharma is self. Unwholesome by intrinsic nature refers to: excluding those defilements associated with the defiled mind and the afflictions of the form and formless realms, the remaining afflictions and secondary afflictions that can give rise to bad conduct. What are these? Those bound to the desire realm that do not arise spontaneously are unwholesome; those that arise spontaneously and can give rise to bad conduct are also unwholesome; the rest are obscured-neutral. Unwholesome by association refers to: the mental factors associated with these afflictions and secondary afflictions. Unwholesome by habituation refers to: their latent tendencies. Unwholesome by origination refers to: the bodily actions and verbal actions that arise from them. Unwholesome by ultimate meaning refers to: all cyclic existence. Unwholesome by innate acquisition refers to: because of habituating to unwholesome conduct, one obtains such a karmic result, and by that very nature one spontaneously and comfortably dwells in unwholesome conduct. Unwholesome by deliberate effort refers to: relying on and associating with unwholesome people, hearing wrong teachings, applying attention improperly, and committing bad actions of body, speech, and mind. Unwholesome by active offerings refers to: having resolved to take refuge in any one of the gods, and then—whether motivated by intent to kill or by wrong views—establishing shrines and making offerings, causing countless beings to accumulate vast demerit. Establishing shrines motivated by intent to kill means: at such places, harming cattle, sheep, and the like as sacrifices to the gods. Establishing shrines motivated by wrong views means: at such places, undertaking practices such as self-starvation to seek blessings and fulfill wishes. Unwholesome by harmfulness refers to: committing all kinds of wrong actions of body, speech, and mind in every situation. Unwholesome by attraction refers to: after performing all kinds of bad actions of body, speech, and mind, one is drawn toward or completes undesirable karmic results in either unfortunate or fortunate destinies. In unfortunate destinies, one fully experiences both the drawn and completed karmic results. In fortunate destinies, one only experiences completed results—that is, having been born there, one endures poverty and suffering through the power of bad actions. Unwholesome by what is to be counteracted refers to: the phenomena that are the antidotes and the phenomena that are to be counteracted. Unwholesome by obstruction refers to: that which obstructs wholesome qualities, such as frequent gatherings and assemblies.

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、第一義故、生得故、方便故、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。八界者，謂五色根香味觸界，八處亦爾。為捨執著離法非法我故觀察無記。自性無記者，謂八色界處、意相應品，命根、眾同分、名句文身。相屬無記者，謂懷非穢非淨心者所有由名句文身所攝受心及心法。非穢非淨心者，顯善不善相違心。由名句文身所攝受者，顯彼行相義，以彼意言門轉故。隨逐無記者，謂即彼戲論習氣，以名身等熏習心故，由此習氣後戲論生。發起無記者，謂彼所攝諸心心法所發身業語業。彼所攝者，謂懷非穢非淨心者所有名身等戲論行相所攝心心法。第一義無記者，謂虛空、非擇滅。生得無記者，謂諸不善有漏善法報。方便無記者，謂非染非善心者所有威儀路、工巧處法。非染非善心者，此顯若非染非善心所發威儀路等是無記性，所餘隨其所應或善或不善。現前供養無記者，謂如有一想對、歸依隨一天眾，遠離殺害意邪惡見而建立祠廟興供養業，令無量眾於如是處不生長福非福。饒益無記者，謂如有一於自僕使妻子等所，以非穢非淨心而行惠施。受用無記者，謂如有一以無簡擇無染污心受用資具。無簡擇心者為別善性，無染污心者為別不善性。引攝無記者，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。對治無記者，謂如有一為治疾病得安樂故，以簡擇心好服醫藥。寂靜無記者，謂色無色界諸煩惱等，由奢摩他所藏伏故。等流無記者，謂變化心俱生品是證等流故，名等流無記。變化心相應共有等法名俱生品，此心心法謂嬉戲故發起變化是無記性，若為利益安樂有情當知是善。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。有所示現者，謂佛菩薩由所化有情力故，示現種種善不善等。示現不善者，謂化作賊等示現斷其首足等事，怖餘有情令調伏故。

> What is the indeterminate? How many are indeterminate? For what purpose do we contemplate the indeterminate? It is for the sake of understanding: intrinsic nature, association, habitual tendency, origination, ultimate meaning, innate acquisition, skillful means, present offering, beneficence, enjoyment, attraction, antidote, tranquility, and outflow—these are the meanings of the indeterminate. The eight elements and eight bases in full, along with a portion of the remaining aggregates, elements, and bases, are indeterminate. The eight elements are: the five material sense faculties, and the elements of smell, taste, and touch. The eight bases are likewise. The indeterminate is contemplated in order to abandon clinging to the self that is apart from Dharma and non-Dharma. What is indeterminate by intrinsic nature? It is the eight material elements and bases, the mental concomitants, the life faculty, the commonality of beings, and the bodies of names, phrases, and syllables. What is indeterminate by association? It is the mind and mental factors included within the bodies of names, phrases, and syllables, belonging to one who harbors a mind that is neither defiled nor pure. "A mind that is neither defiled nor pure" indicates a mind opposed to both wholesome and unwholesome. "Included within the bodies of names, phrases, and syllables" indicates the aspect of those activities, because they proceed through the gate of mental language. What is indeterminate by habitual tendency? It is the habitual latency of that same conceptual proliferation, because the mind is perfumed by the bodies of names and so forth; from this latency, subsequent conceptual proliferation arises. What is indeterminate by origination? It is the bodily karma and verbal karma issued by the mind and mental factors included within that. "Included within that" refers to the mind and mental factors included within the conceptual proliferations—the bodies of names and so forth—belonging to one who harbors a mind that is neither defiled nor pure. What is indeterminate by ultimate meaning? It is space and non-analytical cessation. What is indeterminate by innate acquisition? It is the fruition of all unwholesome and defiled wholesome dharmas. What is indeterminate by skillful means? It is the dharmas of deportment and crafts belonging to one whose mind is neither defiled nor wholesome. "One whose mind is neither defiled nor wholesome" indicates that deportment and so forth issued from a mind that is neither defiled nor wholesome are indeterminate in nature, while the rest, as appropriate, are either wholesome or unwholesome. What is indeterminate by present offering? It is like someone who, with a single thought, takes refuge in any one deity, and having abandoned the intention to kill and wrong views, establishes shrines and engages in offerings, causing countless beings in such places to neither cultivate merit nor demerit. What is indeterminate by beneficence? It is like someone who, toward their own servants, wife, children, and so forth, gives gifts with a mind that is neither defiled nor pure. What is indeterminate by enjoyment? It is like someone who enjoys resources with a mind free of discrimination and free of defilement. "A mind free of discrimination" distinguishes it from the wholesome; "a mind free of defilement" distinguishes it from the unwholesome. What is indeterminate by attraction? It is like someone who, through familiarity with crafts, in a future life again draws forth such a bodily form; by means of this body, they quickly perfect their familiarity with crafts. What is indeterminate by antidote? It is like someone who, to cure illness and attain comfort, with a discriminating mind gladly takes medicine. What is indeterminate by tranquility? It is the afflictions and so forth of the form and formless realms, because they are suppressed by meditative absorption. What is indeterminate by outflow? It is the co-arising class associated with the mind of transformation, because it is the outflow of realization; therefore it is called indeterminate by outflow. The dharmas co-arising and associated with the mind of transformation are called the co-arising class. These minds and mental factors: when transformation is produced for the sake of play, it is indeterminate in nature; when it is for the benefit and happiness of sentient beings, it should be understood as wholesome. Furthermore, there are manifestations of wholesome, unwholesome, and indeterminate dharmas. What are these? It is that the Buddha and bodhisattvas who have attained the ultimate, great beings, for the sake of benefiting sentient beings, have certain manifestations; it should be understood that here not a single dharma is truly obtainable. "Having certain manifestations" means that the Buddha and bodhisattvas, through the power of the beings to be converted, manifest various wholesome and unwholesome things and so forth. "Manifesting the unwholesome" means, for example, conjuring robbers and so forth, and manifesting cutting off their heads and feet and so forth, in order to frighten other beings into taming and subduing them.

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。未離欲言，顯猶未離少分欲界欲，是未證得三摩地義。若異此者非至定法，亦應是欲界繫。所以者何？由彼已得三摩地故愛樂斷滅，以所治麁重少分斷故，亦得說有一分離欲。外諸色等是未離欲，業增上力所生故，亦名欲界繫。經言一切有情共有業增上力所生者，為顯生色無色界者亦有未離欲，業種隨逐故。四界二處全及餘蘊界處一分，是欲界繫。四界者，謂香味鼻舌識界。二處者，謂香味處。餘一分者，謂除色無色界繫及無漏法。為捨執著欲增上我故觀察欲界繫。

> What does it mean 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 dharmas belonging to those who have not yet freed themselves from desire. The phrase "not yet freed from desire" shows that one has not yet abandoned even a small portion of the desire realm's craving—this is what it means to have not yet attained samādhi. If it were otherwise, then dharmas that are not of the attainment of concentration would also be bound to the realm of desire. Why is that? Because such a person, having already attained samādhi, takes delight in the cessation of craving, and since even a small portion of the coarseness to be overcome has been eliminated, they can be said to have partial freedom from desire. External things such as physical forms belong to those not yet freed from desire, and because they are produced by the power of karma, they are also called bound to the realm of desire. The scripture says that all sentient beings share in what is produced by the power of karma—this is to show that even those born in the form realm or formless realm still have not fully freed themselves from desire, because the seeds of karma follow along with them. Four elements and two sites in full, along with one portion of the remaining aggregates, elements, and sites, are bound to the realm of desire. The four elements are: the elements of smell, taste, nose-consciousness, and tongue-consciousness. The two sites are: the sites of smell and taste. The remaining portion refers to everything except what is bound to the form realm, the formless realm, and the unconditioned dharmas. This contemplation of being bound to the realm of desire is for the sake of abandoning attachment to the self that is elevated by 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。一分者，謂除欲無色界繫及無漏法。為捨執著離欲界欲我故觀察色界繫。

> What does it mean to be tied to the form realm? How many things are tied to the form realm? For what purpose do we observe what is tied to the form realm? It means: for those who have already freed themselves from desire-realm craving but have not yet freed themselves from form-realm craving, all their wholesome and neutral dharmas—this is the meaning of being tied to the form realm. Apart from the four realms and two bases mentioned earlier, one portion of the remaining aggregates, realms, and bases is tied to the form realm. "One portion" means: excluding what is tied to the desire realm and the formless realm, as well as unconditioned dharmas. We observe what is tied to the form realm in order to let go of clinging to the notion of a self that has freed itself from desire-realm craving.

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。三界者，謂意界法界意識界。二處者，謂意處法處。四蘊者，謂受等。亦有三摩地所生色，少故不說。一分者，謂除欲色界繫及無漏法。為捨執著離色界欲我故觀察無色界繫。

> What does it mean to be tied to the formless realm? How many things are tied to the formless realm? For what purpose do we contemplate being tied to the formless realm? The wholesome and neutral dharmas belonging to those who have gone beyond desire for the form realm but have not yet gone beyond desire for the formless realm — this is the meaning of being tied to the formless realm. Three realms, two bases, and one part of the four aggregates are tied to the formless realm. The three realms are: the mind realm, the dharma realm, and the mind-consciousness realm. The two bases are: the mind base and the dharma base. The four aggregates are: feeling and the rest. There is also form produced by meditative concentration, but because it is slight, it is not mentioned. "One part" means: excluding what is tied to the desire realm and form realm, and excluding unconditioned dharmas. We contemplate being tied to the formless realm in order to let go of clinging to a self that has gone beyond 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。一分、具分離欲者，謂或依地離欲說，若於此地乃至能斷八品煩惱，是一分離欲；若已斷第九品，是具分離欲。或依薩迦耶離欲說，若有學位是一分離欲，若無學位是具分離欲。通達離欲者，謂由見道離欲。損伏離欲者，謂由世間道離欲。永害離欲者，謂由出世間道離欲。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。如是十種離欲，當知是違背義、不必斷義。由自性故離欲，名自性離欲。乃至由永斷故離欲，名永斷離欲。如是諸句義分別種類應知。自性離欲者，謂於苦受及順苦受處法生厭背性。損害離欲者，謂習欲者暢熱惱已生厭背性。任持離欲者，謂飽食已於諸美膳生厭背性。增上離欲者，謂得勝處已於下劣處生厭背性，猶如世間已得城主等勝位已，於村主等下劣位生厭背心。愚癡離欲者，謂諸愚夫於涅槃界生厭背性，以不了達寂靜性故，及堅實著薩迦耶故。對治離欲者，謂由世出世道斷諸煩惱。遍知離欲者，謂已得見道者於三界法生厭背性，由遍了知行苦性已，厭背一切有漏事故。永斷離欲者，謂永斷地地諸煩惱已生厭背性。有上離欲者，謂諸世間聲聞獨覺所有離欲。無上離欲者，謂佛菩薩所有離欲，為欲利樂諸有情故。

> Next, there is partial dispassion, complete dispassion, penetrating dispassion, suppressing dispassion, and permanently destroying dispassion. Partial dispassion and complete dispassion: This may be explained based on dispassion regarding the levels of meditative absorption. If, on a given level, one is able to cut off up to eight grades of afflictions, this is partial dispassion. If one has already cut off the ninth grade, this is complete dispassion. Or, it may be explained based on dispassion regarding the view of self. If one is still in the stage of training, this is partial dispassion. If one is in the stage beyond training, this is complete dispassion. Penetrating dispassion means dispassion attained through the path of seeing. Suppressing dispassion means dispassion attained through mundane paths. Permanently destroying dispassion means dispassion attained through supramundane paths. There are also ten kinds of dispassion: intrinsic dispassion, harmful dispassion, sustaining dispassion, higher dispassion, foolish dispassion, counteracting dispassion, fully understanding dispassion, permanently cutting off dispassion, inferior dispassion, and supreme dispassion. These ten kinds of dispassion should be understood as meaning opposition and release, and not necessarily as cutting off entirely. Because of intrinsic nature, there is dispassion; this is called intrinsic dispassion. And so on, up to: because of permanent cutting off, there is dispassion; this is called permanently cutting off dispassion. In this way, the meanings of these phrases and their categories should be understood. Intrinsic dispassion means that toward painful feeling and toward phenomena associated with painful feeling, one gives rise to aversion and turning away. Harmful dispassion means that one who cultivates craving, after fully experiencing burning torment, gives rise to aversion and turning away. Sustaining dispassion means that after eating one's fill, one gives rise to aversion and turning away from fine foods. Higher dispassion means that after attaining a superior position, one gives rise to aversion and turning away from inferior positions. For example, in the world, after someone has attained a superior position such as city lord and so on, they give rise to a mind of aversion and turning away from inferior positions such as village head and so on. Foolish dispassion means that ordinary foolish people give rise to aversion and turning away toward the realm of Nirvana, because they do not understand the nature of peace and stillness, and because they firmly cling to the view of self. Counteracting dispassion means cutting off afflictions through mundane and supramundane paths. Fully understanding dispassion means that one who has attained the path of seeing gives rise to aversion and turning away toward the phenomena of the three realms, because, having fully understood that the nature of action is suffering, one turns away from all conditioned things. Permanently cutting off dispassion means that after permanently cutting off the afflictions of each level, one gives rise to aversion and turning away. Inferior dispassion means the dispassion possessed by worldly learners, voice-hearers, and solitary realizers. Supreme dispassion means 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。從積集資糧位已去名求解脫者。當知求證解脫分位，名積集資糧位。十界四處諸蘊一分是有學。十界者，謂七識色聲法界。四處者，謂色聲意法處。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 wholesome dharmas belonging to one who seeks liberation are the meaning of "learner." From the stage of accumulating provisions onward, one is called a seeker of liberation. You should know that the stage of seeking to realize liberation is called the stage of accumulating provisions. Ten realms and four locations—a portion of the aggregates are learners. The ten realms are: the seven consciousness realms, the form realm, the sound realm, and the dharma realm. The four locations are: the form location, the sound location, the mind location, and the dharma location. It is for the sake of abandoning attachment to the notion of a self that seeks liberation that we contemplate learners.

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。以阿羅漢等於增上戒心慧學處已得究竟，故名無學。十界四處諸蘊一分是無學。為捨執著已脫我故觀察無學。

> What is one beyond training? How many things are beyond training? For what purpose do we contemplate what is beyond training? All virtuous qualities of those who have reached completion in the trainings are what is meant by "beyond training." Because Arhats and others have reached completion in the higher trainings of precepts, mind, and wisdom, they are called "beyond training." The ten realms, four bases, and a portion of the aggregates are beyond training. We contemplate what is beyond training in order to let go of the clinging to a self that has already been freed.

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。諸異生者，謂除求解脫者，以彼於諸學處求修學故，即名有學。有學染污無記者，如其所應不善及有覆無記是染污，無覆無記是無記。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 a learner's state nor a non-learner's state? How many things are neither a learner's state nor a non-learner's state? For what purpose do we examine what is neither a learner's state nor a non-learner's state? The wholesome, unwholesome, and neutral dharmas of ordinary beings, the defiled and neutral dharmas of learners, and the neutral dharmas and unconditioned dharmas of non-learners—these constitute the meaning of what is neither a learner's state nor a non-learner's state. As for ordinary beings: this refers to those who are not seeking liberation, for those who seek to train in the trainings are thereby called learners. As for the defiled and neutral dharmas of learners: as the case may be, the unwholesome and the obscured-neutral are defiled, while the unobscured-neutral is neutral. The eight elements and eight bases in full, and a portion of the remaining aggregates, elements, and bases, are neither a learner's state nor a non-learner's state. It is for the sake of abandoning attachment to a self that is not liberated that we examine what is neither a learner's state nor a non-learner's state.

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，及見等所發身語意業，并一切惡趣等蘊界處，是見所斷義。此中分別所起染污見疑者，謂聞不正法等為先，所起五見等。分別所起言，為簡俱生薩迦耶見及邊執見。問：何相邊執見？是俱生耶？答：謂斷見。已學現觀者起如是怖：今者我我為何所在？見處者，謂諸見相應共有法及彼種子。疑處亦爾。於見等所起邪行煩惱隨煩惱者，謂依見等門及緣見等所起貪等一切一分，是見所斷。一分者，除修所斷及無漏故。為捨執著見圓滿我故觀察見所斷。

> What is "abandoned through seeing"? How many things are abandoned through seeing? For what purpose do we contemplate what is abandoned through seeing? It means: defiled views and doubts arising from discrimination, the bases of views, the bases of doubt, and the afflictions and secondary afflictions of wrong conduct arising from views and so on, along with bodily, verbal, and mental karma produced by views and so on, and all the aggregates, elements, and sense-fields of the unfortunate realms—these are the meaning of what is abandoned through seeing. Among these, "defiled views and doubts arising from discrimination" refers to the five views and so on that arise preceded by hearing false teachings and the like. The phrase "arising from discrimination" is to exclude the innate view of the transitory collection and the extreme views. Question: What is the characteristic of the extreme view? Is it innate? Answer: It is the annihilationist view. Those who have already learned and directly realized it give rise to such fear: "Now, where am I, where do I exist?" "The bases of views" refers to the associated shared phenomena of views and their seeds. "The bases of doubt" is the same. "Afflictions and secondary afflictions of wrong conduct arising from views and so on" refers to one portion of all greed and so on that arises through the door of views and so on and in dependence on views and so on—this is abandoned through seeing. "One portion" means excluding what is abandoned through cultivation and the uncontaminated. It is for the sake of abandoning attachment to the view of perfection of self that we contemplate what is abandoned through seeing.

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。見所斷相違者，謂除分別所起染污見等，餘有漏法。有漏法言亦攝隨順決擇分善，麁重所隨故。一切一分是修所斷。一分者，除見所斷及無漏法。為捨執著修圓滿我故觀察修所斷。

> What is the abandonment through cultivation? How many are abandoned through cultivation? For what purpose do we examine the abandonment through cultivation? It refers to the contaminated dharmas that are the opposite of those abandoned through seeing the path, after one has attained the path of seeing. This is the meaning of abandonment through cultivation. "The opposite of those abandoned through seeing" means: excluding the defiled views and so on that arise from discrimination, the remaining contaminated dharmas. The term "contaminated dharmas" also includes the wholesome dharmas that accord with the decisive distinction, because they are accompanied by roughness. All of them are partly abandoned through cultivation. "Partly" means excluding those abandoned through seeing and the uncontaminated dharmas. One examines the abandonment through cultivation in order to let go of clinging to a perfected self through cultivation.

云何非所斷？幾是非所斷？為何義故觀非所斷耶？謂諸無漏法除決擇分善，是非所斷。無漏法者，謂出世聖道及後所得并無為法。十界四處諸蘊一分，是非所斷。問：何等色聲是非所斷？答：無學身中善身語業自性是非所斷。為捨執著成滿我故觀察非所斷。

> What is "not to be abandoned"? How many things are not to be abandoned? For what purpose do we contemplate what is not to be abandoned? It means that all undefiled phenomena, except the good roots that are part of the decisive discernment factor, are not to be abandoned. "Undefiled phenomena" refers to the supramundane noble path, along with the qualities acquired subsequent to it, and unconditioned phenomena. Within the ten sense fields and four sense bases, one portion of the aggregates is not to be abandoned. Question: Which forms and sounds are not to be abandoned? Answer: The good bodily and verbal karma naturally present in the body of one beyond training is not to be abandoned. This contemplation of what is not to be abandoned is for the sake of letting go of clinging to the accomplishment of a self.

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。

> What is dependent arising? How many things are dependent arising? For what purpose do we contemplate dependent arising? It is for the sake of understanding: its characteristics, distinguishing its branches, briefly summarizing its branches, establishing the conditions of the branches, establishing the functions of the branches, the defilements associated with the branches, its meaning, its profound depth, its distinctions, and its forward and reverse order. These are the meanings of dependent arising.

相者，謂無作緣生故、無常緣生故、勢用緣生故，是緣生相。由此相故，薄伽梵說：此有故彼有，此生故彼生，謂無明緣行乃至廣說。此有故彼有者，顯無作緣生義。唯由有緣故果法得有，非緣有實作用能生果法。此生故彼生者，顯無常緣生義。非無生法為因故，少所生法而得成立。無明緣行等者，顯勢用緣生義。雖復諸法無作無常，然不隨一法為緣故一切果生。所以者何？以諸法功能差別故。如從無明力故諸行得生，乃至生力故得有老死。

> What is a characteristic of dependent arising? It is that things arise without being made to happen, that things arise from impermanent conditions, and that things arise through the power of conditions. This is the characteristic of dependent arising. Because of this characteristic, the Blessed One said: "When this exists, that exists; from the arising of this, that arises — that is, ignorance conditions formations, and so on," as explained at length. "When this exists, that exists" reveals the meaning that things arise without being made to happen. It is only because a condition exists that the resulting thing can come to be — not because the condition has some real, active power that produces the result. "From the arising of this, that arises" reveals the meaning that things arise from impermanent conditions. It is not that an unborn, unchanging thing serves as the cause, such that even a few produced things could come to be established. "Ignorance conditions formations," and so on, reveals the meaning that things arise through the power of conditions. Even though all things are without a maker and are impermanent, it is not the case that any single thing serves as the condition for all results to arise. Why is that? Because all things have distinct capacities and functions. Just as through the power of ignorance, formations arise, up to through the power of birth, aging and death come to be.

分別支者，謂分別緣生為十二分，由十二支緣起差別故。何等十二？謂無明、行、識、名色、六處、觸、受、愛、取、有、生及老死。

> The branch of differentiation means distinguishing the dependently arisen phenomena into twelve parts, because of the differences among the twelve links of Dependent Origination. What are these twelve? They are: ignorance, mental formations, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging and death.

略攝支者，謂前所分別無明等十二支，今復略攝為四，謂能引支、所引支、能生支、所生支。唯由如是四種支故，略攝一切因果生起法盡。謂於因時有能引所引，於果時有能生所生。能引支者，謂無明、行、識。為起未來生故，於諸諦境無智為先，造諸行業熏習在心故。所引支者，謂名色、六處、觸、受。由心習氣力能令當來名色等前後相依次第生起種子得增長故。能生支者，謂愛、取、有。由未永斷欲等愛力，於欲等中愛樂妙行惡行差別為先發起貪欲。以有有取識故，於命終位將與異熟隨順貪欲，隨一業習氣現前有故。所生支者，謂生、老死。由如是業差別習氣現前有故，隨於一趣一生等差別眾同分中，如先所引名色等異熟生起故。生老死言，為顯依三有為相故。所以老死合立一支者，為顯離老得有死故。非於胎生身中離名色等得有六處等法，是故於彼各別立支。

> To summarize the branches: the twelve branches previously analyzed—ignorance and so on—are now condensed into four: the branch that can draw forth, the branch that is drawn forth, the branch that can produce, and the branch that is produced. Through these four branches alone, all phenomena of cause and effect arising are fully summarized. At the causal stage, there is what can draw forth and what is drawn forth; at the resultant stage, there is what can produce and what is produced. The branch that can draw forth refers to ignorance, formations, and consciousness. In order to bring about future rebirth, with unknowing regarding the truths as the precursor, various karmic formations are created and perfumed into the mind. The branch that is drawn forth refers to name-and-form, the six sense bases, contact, and feeling. Through the power of mental habitual tendencies, the seeds of future name-and-form and so on are caused to grow, arising in sequential order. The branch that can produce refers to craving, grasping, and existence. Through the power of craving for desires and so on that has not been permanently abandoned, with preference for the distinctions of good and bad conduct regarding desires and so on as the precursor, greed is aroused. Because there is consciousness associated with existence and grasping, at the time of death, conforming to craving, whichever karmic habitual tendency presents itself before the mind—this is how existence comes about. The branch that is produced refers to birth, aging, and death. Because the distinct habitual tendencies of such karma are present, in whatever realm, whatever type of birth, and so on, within the particular shared identity, the ripened results of name-and-form and so on as previously drawn forth arise. The words "birth, aging, and death" are stated to indicate reliance on the three characteristics of conditioned existence. The reason aging and death are combined into a single branch is to show that apart from aging, death cannot be attained. It is not the case that in a womb-born body, apart from name-and-form and so on, the six sense bases and other phenomena can be attained; therefore, these are established as separate branches.

建立支緣者，謂習氣故、引發故、思惟故、俱有故，建立支緣。隨其所應依四緣相建立支緣，且如無明望行，前生習氣故，得為因緣，由彼熏習相續所生諸業能造後有故，當於爾時現行無明能引發故。為等無間緣。由彼引發差別諸行流轉相續生故、思惟彼故。為所緣緣，以計最勝等不如理思惟緣愚癡位為境界故、彼俱有故。為增上緣，由彼增上力令相應思顛倒緣境而造作故。如是一切隨其所應盡當知。

> Establishing the links of dependent origination is based on habit, on activation, on mental reflection, and on co-existence. The links of dependent origination are established according to the four conditions as appropriate. For example, with ignorance in relation to formations: because of preceding habit, it serves as the causal condition, since the various actions produced from the continuity of that habitual impregnation can create future existence. At that time, because present ignorance can activate them, it serves as the immediately preceding condition. Because it activates the continuation of various differentiated formations, and because one reflects on them, it serves as the object condition, since one takes the foremost and so on through unwise reflection as the object in the state of delusion. Because of co-existence, it serves as the predominant condition: through its predominant power, the associated intention, with inverted apprehension of the object, creates actions. In this way, all should be understood as appropriate.

建立支業者，謂無明支有二種業：一令諸有情於有愚癡，二與行作緣。令諸有情於有愚癡者，謂由彼所覆於前中後際不如實知故。由此因緣起如是疑：我於過去世為有為無如是等。與行作緣者，由彼勢力令後有業得增長故。行有二種業：一令諸有情於諸趣中種種差別、二與識作緣。令諸有情於趣差別者，由業勢力令諸有情趣種種異趣故。與識作緣者，由習氣力能使當來名色等生起種子得增長故。識有二種業：一持諸有情所有業縛、二與名色作緣。持諸有情業縛者，與行所引習氣俱生滅故。與名色作緣者，由識入母胎名色得增長故。名色有二種業：一攝諸有情自體、二與六處作緣。攝有情自體者，由彼生已得預有情眾同分差別數故。與六處為緣者，由名色等前支為依止六處等後支得生起故。六處有二種業：一攝諸有情自體圓滿、二與觸作緣。攝諸有情體圓滿者，由彼生已餘根無缺故。觸有二種業：一令諸有情於所受用境界流轉、二與受作緣。令有情於境轉者，依此為門受用順樂受等三種境界故。受有二種業：一令諸有情於所受用生果流轉、二與愛作緣。令有情於受用生果流轉者，由此為依受用種種可愛等業異熟故。與愛為緣者，悕求與此和合等為門，諸愛生故。愛有二種業：一引諸有情流轉生死、二與取作緣。引諸有情流轉生死者，由彼勢力生死流轉無斷絕故。與取作緣者，愛味求欲為門，於欲等中貪欲轉故。取有二種業：一為取後有令諸有情發有取識、二與有作緣。為取後有發有取識者，為那落迦趣等差別後有相續不斷，令業習氣得決定故。與有作緣者，由此勢力諸行習氣得轉變故。有有二種業：一令諸有情後有現前、二與生作緣。令後有現前者，能引無間餘趣故。與生作緣者，由此勢力餘眾同分轉故。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。令名色等次第起者，能引後後位差別故。與老死作緣者，由有此生，彼相續變壞皆得有故。老死有二種業：一數令有情時分變異壞少盛故、二數令有情壽命變異壞壽命故。

> Ignorance has two functions: it causes sentient beings to be deluded about existence, and it conditions mental formations. How does it make beings deluded about existence? Because it obscures their ability to see the past, present, and future as they truly are. This gives rise to doubts such as: "Did I exist in a past life, or not?" How does it condition mental formations? Through its power, it causes the karma of future existence to grow. Mental formations have two functions: they cause sentient beings to experience various differences among the realms of existence, and they condition consciousness. How do they cause differences among the realms? Through the power of karma, they lead beings to be born into various different realms. How do they condition consciousness? Through the power of habitual tendencies, they cause the seeds for future name-and-form and so on to grow. Consciousness has two functions: it sustains the karmic bonds of sentient beings, and it conditions name-and-form. How does it sustain karmic bonds? Because it arises and ceases together with the habitual tendencies propelled by mental formations. How does it condition name-and-form? Because when consciousness enters the mother's womb, name-and-form grows. Name-and-form has two functions: it encompasses the individual existence of sentient beings, and it conditions the six sense bases. How does it encompass individual existence? Because once born, one is counted among the shared characteristics of sentient beings. How does it condition the six sense bases? Because with name-and-form and the preceding links as its support, the six sense bases and subsequent links arise. The six sense bases have two functions: they bring the individual existence of sentient beings to completeness, and they condition contact. How do they bring completeness? Because once born, the remaining faculties are not deficient. Contact has two functions: it causes sentient beings to engage with objects of experience, and it conditions feeling. How does it cause engagement with objects? Through this as the gateway, one experiences the three kinds of objects—those leading to pleasant feeling and so on. Feeling has two functions: it causes sentient beings to experience the ripening of results, and it conditions craving. How does it cause experience of ripening results? Because based on this, one experiences the karmic ripening of various pleasant and other actions. How does it condition craving? Because through longing to unite with this and so on, various cravings arise. Craving has two functions: it draws sentient beings into cycling through birth and death, and it conditions clinging. How does it draw beings into cycling? Through its power, birth and death continue without interruption. How does it condition clinging? Because through relishing and seeking desire, greed and desire turn toward sense pleasures and so on. Clinging has two functions: for the sake of clinging to future existence, it causes sentient beings to produce the consciousness of clinging to existence, and it conditions becoming. How does it produce the consciousness of clinging to existence? For the sake of continuing future existence in the hell realms and other destinies without interruption, it causes karmic habitual tendencies to become fixed. How does it condition becoming? Through its power, the habitual tendencies of mental formations are transformed. Becoming has two functions: it brings future existence before sentient beings, and it conditions birth. How does it bring future existence before them? It can draw them without interval into other destinies. How does it condition birth? Through its power, one's share of beings is transformed. Birth has two functions: it causes name-and-form, the six sense bases, contact, and feeling to arise in sequence for sentient beings, and it conditions aging-and-death. How does it cause them to arise in sequence? It can draw forth the successive stages. How does it condition aging-and-death? Because with this birth, the deterioration of that continuity all becomes possible. Aging-and-death has two functions: it repeatedly causes sentient beings' time periods to change, destroying youth and vitality, and it repeatedly causes sentient beings' lifespans to change, destroying life itself.

支雜染攝者，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。問：何故識支業雜染攝耶？答：諸行習氣所顯故。義者，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。謂離自在天等作者故，是無作者義。以無明等為因故，是有因義。無自然我故，是離有情義。託眾緣生故，是依他起義。眾緣作用空故，是無作用義。以非恒故，是無常義。生時過已無暫住故，是有剎那義。因剎那滅果剎那生時分等故，是因果相續不斷義。不從一切一切生故，是因果相似攝受義。從非一一類因一非一類果生故，是因果差別義。於餘相續不受果故，是因果決定義。甚深者，因甚深故、相甚深故、生甚深故、住甚深故、轉甚深故，是甚深義。謂即由此無作者等義，顯緣起法五種甚深。由二種義顯因甚深，對治不平等因、無因論故。由一種義顯相甚深，是無我相故。由二種義顯生甚深，雖從眾緣果法得生，然非彼所作故。由二種義顯住甚深，實無安立顯現似住故。由四種義顯轉甚深，因果流轉難了知故。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。業果不壞者，雖內無作者，而有作業、受彼果報。又諸法不從自生、不從他生、不從共生、非不自作他作因生，是故甚深。不從自生者，謂一切法非自所作，彼未生時無自性故。不從他生者，謂彼諸緣，非作者故。不從共生者，謂即由此二種因故。非不自作他作因生者，緣望果生有功能故。又有差別，謂待眾緣生故非自作。雖有眾緣，無種子不生，故非他作。彼俱無作用，故非共作。種子及眾緣皆有功能，故非無因生。是故如是說：自種有故不從他，待眾緣故非自作，無作用故非共生，有功能故非無因。若緣起理，非自非他遣雙句者猶為甚深，況總忘四句，是故緣起最極甚深。

> The defilement category includes: ignorance, craving, and grasping—these belong to the defilement category of affliction. Volitional formations, consciousness, and existence belong to the defilement category of karma. The rest belong to the defilement category of birth. Question: Why is the consciousness link included in the defilement category of karma? Answer: Because it is revealed through the habitual tendencies of volitional formations. Regarding meaning: The meaning of Dependent Origination includes—the meaning of no creator, the meaning of having causes, the meaning of being free from sentient beings, the meaning of arising from dependence on others, the meaning of having no agency, the meaning of impermanence, the meaning of momentariness, the meaning of cause and effect continuing without interruption, the meaning of cause and effect being similar in kind, the meaning of cause and effect being distinct, and the meaning of cause and effect being definite. Because it is free from creators such as Ishvara, it is the meaning of no creator. Because ignorance and so on serve as its causes, it is the meaning of having causes. Because there is no autonomous self, it is the meaning of being free from sentient beings. Because it arises in dependence on various conditions, it is the meaning of arising from dependence on others. Because the activity of conditions is empty, it is the meaning of having no agency. Because it is not permanent, it is the meaning of impermanence. Because once the moment of arising has passed it does not abide even briefly, it is the meaning of momentariness. Because the moment of a cause ceasing and the moment of a result arising are equal in duration, it is the meaning of cause and effect continuing without interruption. Because it does not arise from all causes producing all results, it is the meaning of cause and effect being similar in kind. Because it arises from causes that are not of one single kind producing results that are not of one single kind, it is the meaning of cause and effect being distinct. Because results are not experienced in another continuum, it is the meaning of cause and effect being definite. Profound: Because causes are profound, because characteristics are profound, because arising is profound, because abiding is profound, and because transformation is profound—this is the meaning of profundity. That is to say, through these meanings of no creator and so on, the five kinds of profundity of dependent origination are revealed. Through two meanings, the profundity of causes is revealed, as an antidote to the theories of unequal causes and no causes. Through one meaning, the profundity of characteristics is revealed, because it is the characteristic of non-self. Through two meanings, the profundity of arising is revealed: although the fruit—the result—arises from various conditions, it is not made by them. Through two meanings, the profundity of abiding is revealed: in reality there is no establishment, yet it appears as though abiding. Through four meanings, the profundity of transformation is revealed, because the flow of cause and effect is difficult to understand. Moreover, although all phenomena of dependent origination are momentariness, abiding can still be perceived; although there is no activity as a condition, there can be perceiving of functional conditions; although free from sentient beings, sentient beings can still be perceived; although there is no creator, the fruits of karma are still not destroyed. Therefore, it is profound. The non-destruction of karmic fruits means: although internally there is no creator, there is still action performed and its karmic results experienced. Furthermore, all phenomena do not arise from themselves, do not arise from another, do not arise from both together, and do not arise without either self-action or other-action as cause. Therefore, it is profound. Not arising from itself means: all phenomena are not self-made, because before they arise they have no self-nature. Not arising from another means: those various conditions are not creators. Not arising from both together means: because of these two kinds of causes. Not arising without either self-action or other-action as cause means: because conditions have the capacity to produce results. There are further distinctions: because it arises in dependence on various conditions, it is not self-made. Although there are various conditions, without a seed nothing arises, so it is not other-made. Since neither has agency, it is not co-made. Because both the seed and the various conditions have capacity, it is not without cause. Therefore it is said: because one's own seed exists, it does not come from another; because it depends on various conditions, it is not self-made; because there is no agency, it is not co-made; because there is capacity, it is not without cause. If the principle of dependent origination—not self, not other—transcends both extremes, it is still profound. How much more so when all four extremes are forgotten entirely. Therefore, dependent origination is supremely profound.

差別者，謂識生差別故、內死生差別故、外穀生差別故、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。識生差別者，謂眼色為緣，眼識得生，如是等。內死生差別者，依有情世間說，謂無明等為緣，能生行等。外穀生差別者，謂種緣芽、芽緣莖，如是展轉枝葉花果次第得生。成壞差別者，謂一切有情共業增上力為緣，大地等生故。食持差別者，謂四食為緣，三界有情相續住故。愛非愛趣分別差別者，謂妙行惡行為緣，往善惡趣故。清淨差別者，謂順解脫分善為緣，生順決擇分善，如是見道等漸次乃至得阿羅漢果等。或外從他聞音、內如理作意為緣，發生正見，次第乃至諸漏永盡。威德差別者，謂內證為緣，發神通等最勝功德。由此差別應隨廣說諸行緣起。

> Differences refer to: differences in the arising of consciousness, differences in internal death and rebirth, differences in external grain production, differences in formation and destruction, differences in sustenance by food, differences in the destinations of love and non-love, differences in purification, and differences in majestic power. These are the meanings of difference. Differences in the arising of consciousness: This means that with the eye and visual forms as conditions, eye-consciousness arises, and so forth. Differences in internal death and rebirth: This is taught with respect to the world of sentient beings — that is, with ignorance and so forth as conditions, formations and so forth are produced. Differences in external grain production: This means that with the seed as condition, the sprout comes about; with the sprout as condition, the stalk; and so on progressively, branch, leaf, flower, and fruit arise in sequence. Differences in formation and destruction: This means that with the collective karma of all sentient beings as the cooperative condition, the great earth and so forth come into being. Differences in sustenance by food: This means that with the four kinds of food as conditions, sentient beings in the three realms continue to abide. Differences in the destinations of love and non-love: This means that with excellent conduct and evil conduct as conditions, one goes to good or bad destinations. Differences in purification: This means that with the wholesome dharmas that conform to liberation as conditions, the wholesome dharmas that conform to decisive discernment arise, and so on through the path of seeing and beyond, progressively up to the attainment of the fruit of arhatship and so forth. Alternatively, with external hearing of another's voice and internal proper attention as conditions, Right View arises, and progressively even to the complete exhaustion of the taints. Differences in majestic power: This means that with internal realization as condition, supernormal powers and other supreme qualities are produced. From these differences, one should extensively explain the dependent origination of all formations accordingly.

順逆者，謂雜染順逆故、清淨順逆故，是說緣起順逆。雜染順逆者，或依流轉次第說，謂無明緣行，如是等順次第說。或依安立諦說，謂老死苦、老死集。老死滅、老死趣滅行，如是等逆次第說。清淨順逆者，謂無明滅故行滅，如是等順次第說。由誰無故老死無？由誰滅故老死滅？如是等逆次第說。應如是觀緣生起義。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故觀察緣生。

> Forward and reverse refers to the forward and reverse of defilement and the forward and reverse of purity—this is what is meant by the forward and reverse of Dependent Origination. The forward and reverse of defilement: This may be explained according to the sequence of cyclic flow, as in "ignorance conditions formations," and so on in forward order. Or it may be explained according to the established truths, as in "aging-and-death is suffering, aging-and-death is its origin, aging-and-death is its cessation, aging-and-death is the path leading to its cessation," and so on in reverse order. The forward and reverse of purity: This is "because ignorance ceases, formations cease," and so on in forward order. "Because of the absence of what does aging-and-death not exist? Because of the cessation of what does aging-and-death cease?"—and so on in reverse order. One should contemplate the meaning of dependent arising in this way. All things are dependently arisen, except for a portion of the unconditioned phenomena within the Dharma-element and Dharma-base. One contemplates dependent arising in order to abandon attachment to no-cause, to unequal causes, and to self.

云何緣？幾是緣？為何義故觀緣耶？謂因故、等無間故、所緣故、增上故，是緣義。一切是緣。為捨執著我為因法故觀察緣。因緣者，謂阿賴耶識及善習氣，與有漏無漏諸法，如其次第為因緣故。阿賴耶識復有二種，謂成熟及加行。成熟者，是諸生得法因緣。加行者，是諸方便法及當來世餘阿賴耶識因緣。又加行阿賴耶識者，謂於此生中現行轉識等之所熏集。善習氣者，謂順解脫分習氣，由此習氣用出世間證等流法為緣生故，能與出世法作因緣。又自性故、差別故、助伴故、等行故、增益故、障礙故、攝受故，是因緣相。當知此中以自性等六種因相顯因緣義，謂自性差別兩句建立能作因，餘句如其次第建立俱有、相應、同類、遍行、異熟因。

> What is a condition? How many kinds of conditions are there? For what purpose do we contemplate conditions? It means that because of cause, because of immediate succession, because of being the object of focus, and because of predominance—these are the meanings of condition. Everything is a condition. We contemplate conditions in order to let go of the attachment to a self as the cause of phenomena. The cause condition refers to the storehouse consciousness and virtuous tendencies, which serve as cause conditions for contaminated and uncontaminated phenomena, respectively. The storehouse consciousness has two kinds: ripened and preparatory. The ripened one is the cause condition for phenomena that arise naturally. The preparatory one is the cause condition for phenomena produced through effort and for the future storehouse consciousness. Also, the preparatory storehouse consciousness is what is perfumed and accumulated by the active consciousnesses functioning in this life. Virtuous tendencies refer to the tendencies that lead toward liberation. Through these tendencies, supramundane realized phenomena arise as their condition, and thus they can serve as cause conditions for supramundane phenomena. Furthermore, intrinsic nature, distinction, accompaniment, equal functioning, enhancement, obstruction, and inclusion are the characteristics of cause conditions. It should be understood that here the meaning of cause condition is revealed through six causal characteristics beginning with intrinsic nature. Specifically, the two statements of intrinsic nature and distinction establish the efficient cause; the remaining statements, in order, establish the coexistent cause, the associated cause, the similar cause, the universally present cause, and the ripening cause.

自性者，謂能作因自性，依因自性建立能作因故。當知一切因皆能作因所攝，為顯差別義故，復別建立助伴等因。

> What is meant by "intrinsic nature"? It refers to the intrinsic nature of the efficacious cause, because the efficacious cause is established based on that intrinsic nature. You should understand that all causes are encompassed by the efficacious cause; and in order to reveal their distinct meanings, other causes such as the accompanying cause are separately established.

差別者，謂能作因差別略有二十種：一生能作，謂識和合望識，由此和合所作本無今有故。二住能作，謂食望已生及求生有情，由此勢力生已相續不斷故。三持能作，謂大地望有情，載令不墮故。四照能作，謂燈望諸色，了闇障故。五變壞能作，謂火望薪，令彼相續變異故。六分離能作，謂鎌望所斷，令連屬物成二分故。七轉變能作，謂工巧智等望金銀等物，轉彼方分成異相故。八信解能作，謂煙望火，由此比知不現見故。九顯了能作，謂宗因喻望所成義，由此得正決定故。十等至能作，謂聖道望涅槃，由此證彼故。十一隨說能作，謂名想見，由如名字取相執著隨起說故。十二觀待能作，謂觀待此故於彼求欲生，如待飢渴追求飲食，由此是彼欲生因故。十三招引能作，謂懸遠緣，如無明望老死，由此異位展轉招當有故。十四生起能作，謂隣近緣，如無明望行，由此無間生當有故。十五攝受能作，謂所餘緣，如田水糞等望穀生等，雖自種所生，然增彼力故。十六引發能作，謂隨順緣，如臣事王令王悅豫，由隨順引發故。十七定別能作，謂差別緣，如五趣緣望五趣果，由差別自性招別別果故。十八同事能作，謂和合緣，如根不壞、境界現前、作意正起望所生識，以成自所作必待餘能作故。十九相違能作，謂障礙緣，如雹望穀，能損彼故。二十不相違能作，謂無障礙，如穀無障，與上相違。於此能作因差別中唯說識和合等者，且舉綱要為諸智者依此一方，類思餘故。

> Differences here refer to the variations of the efficient cause, which may be briefly summarized as twenty kinds: 1. \*\*Production\*\* — the coming together of consciousness in relation to consciousness. Through this coming together, what did not exist before is now produced. 2. \*\*Maintenance\*\* — food in relation to beings already born and those seeking birth. By its power, what has arisen continues without interruption. 3. \*\*Support\*\* — the great earth in relation to sentient beings. It holds them up so they do not fall. 4. \*\*Illumination\*\* — a lamp in relation to visible forms. It removes the obstruction of darkness. 5. \*\*Transformation\*\* — fire in relation to firewood. It causes that continuity to change. 6. \*\*Separation\*\* — a sickle in relation to what is cut. It makes what was joined become two parts. 7. \*\*Alteration\*\* — skilled intelligence and the like in relation to gold, silver, and similar materials. It transforms their shape into different forms. 8. \*\*Inference\*\* — smoke in relation to fire. By this, one knows what is not directly perceived. 9. \*\*Clarification\*\* — thesis, reason, and example in relation to the meaning to be established. Through this, one arrives at correct certainty. 10. \*\*Attainment\*\* — the noble path in relation to Nirvana. Through this, one realizes it. 11. \*\*Verbal Expression\*\* — names, notions, and views. By grasping at signs according to names, speech arises accordingly. 12. \*\*Dependence\*\* — depending on this, the desire for that arises. For example, depending on hunger and thirst, one seeks food and drink. Thus this is the cause for the arising of that desire. 13. \*\*Summoning\*\* — a distant condition. For example, ignorance in relation to aging and death. From this different state, it gradually summons future existence. 14. \*\*Arising\*\* — an immediate condition. For example, ignorance in relation to volitional formations. Through this, what follows arises without interval. 15. \*\*Sustaining\*\* — the remaining conditions. For example, field, water, and manure in relation to the growth of grain. Although produced from its own seed, these increase its power. 16. \*\*Inspiring\*\* — a concordant condition. For example, a minister serving a king and pleasing the king. Through concordance, it inspires. 17. \*\*Specific Determination\*\* — a differentiating condition. For example, the conditions of the five realms in relation to the results of the five realms. Through differences in their own nature, they bring about distinct results. 18. \*\*Co-operation\*\* — a conjunctive condition. For example, unimpaired faculties, an object present before one, and attention properly arising in relation to the consciousness produced. For accomplishing one's own function necessarily depends on other efficient causes. 19. \*\*Opposition\*\* — an obstructive condition. For example, hail in relation to grain. It can damage it. 20. \*\*Non-Opposition\*\* — absence of obstruction. For example, grain without obstruction, which is the opposite of the above. Among these variations of the efficient cause, only consciousness and coming together and so forth are mentioned here. This briefly presents the essential outline so that wise people may, based on this one approach, reflect on the rest by analogy.

助伴者，謂諸法共有而生，必無缺減，如四大種及所造色隨其所應，非一切聚定有四大及色等所造。若於是處有爾所量，此必俱生，互不相離。

> What is an accompanying factor? It means that certain dharmas arise together in common, and they are never incomplete or missing. For example, the four great elements and the derived forms arise according to what is appropriate for each case. It is not that every single aggregate necessarily contains all four great elements and all derived forms such as form, and so on. But wherever there is a certain measure of these, they must arise together and cannot be separated from one another.

等行者，謂諸法共有等行所緣必無缺減，如心心法。前約助伴，決定建立俱有因中唯說大種及所造色者；此但略摽綱目，以心心法互不相離性決定故，亦助伴攝。若爾，不應別立相應因，諸心心法亦共有因所攝故。雖爾，然義有異，謂諸法共有等行所緣互不相離，此等行故立相應因，非唯共有義，如心心法。

> And so on for the concurrent factors: all dharmas share the same mode of activity and the same object of focus, and there is definitely no lack or deficiency, just like mind and mental factors. Previously, regarding companions, within the category of simultaneous cause, it was definitively established and only the great elements and derived matter were mentioned; this was merely a brief outline of the main headings, because mind and mental factors are definitely inseparable from one another in nature, and thus are also included as companions. If that is so, then a separate corresponding cause should not be established, since mind and mental factors are also included within the shared cause. Although that is so, the meaning is nevertheless different: all dharmas share the same mode of activity and the same object of focus and are mutually inseparable; because of this sameness of activity, the corresponding cause is established, not merely because of the meaning of "shared." This is like mind and mental factors.

增益者，謂前際修習善不善無記法故，能令後際善等諸法展轉增勝後後生起。前際修習者，謂先所數習現行義。後際展轉增勝後後生起者，謂由彼長養諸種子故，於未來世即彼種類增勝而生。如是諸法能為相似增長因，故立同類因。

> What is "increase"? Because of cultivating good, bad, or neutral dharmas in the past, the good and other dharmas of the future arise one after another, each growing stronger than the last. "Cultivating in the past" means repeatedly practicing and bringing into actual experience beforehand. "The future arising one after another, each growing stronger than the last" means that because those seeds have been nourished, in a future life they arise increased and strengthened in that same category. Since such dharmas can serve as the cause of similar growth, they are established as the "cause of the same kind."

障礙者，謂隨所數習諸煩惱故，隨所有惑皆得相續增長堅固，乃令相續遠避涅槃。此遍行因，非唯令相似煩惱增長。所以者何？若有隨習貪等煩惱，皆令瞋等一切煩惱相續增長堅固，由此深重縛故障解脫得，是故建立遍行因。

> What are obstacles? They are the afflictions that, through repeated habituation, cause all the delusions one has to keep growing, intensifying, and becoming firmly entrenched, so that one's mental continuum drifts ever further from Nirvana. This universal-causation factor does not merely cause similar afflictions to grow. Why is that? Because if one habitually follows greed and other afflictions, they cause anger and all other afflictions alike to keep growing, intensifying, and becoming firmly entrenched. Through this deep and heavy bondage, they obstruct liberation, and so this is established as the universal-causation factor.

攝受者，謂不善及善有漏法能攝受自體故，即是異熟因。由此能引攝當來一向不相似無覆無記自體所攝異熟果故，即攝受義建立異熟因。善有漏言為簡無漏，由違生死故不能感異熟果。

> What is "appropriation"? It refers to unwholesome dharmas and wholesome dharmas that are still subject to defilement, because they can appropriate their own continued existence—that is, they are the cause of karmic maturation. Through this, they can draw forth and appropriate future karmic result-body that is entirely dissimilar to themselves—a result belonging to the category of neutral dharmas that are neither obscured nor non-obscured. Thus, based on the meaning of appropriation, the cause of karmic maturation is established. The phrase "wholesome yet subject to defilement" is used to exclude the undefiled, because the undefiled contradicts birth-and-death and therefore cannot produce karmic maturation results.

## 大乘阿毘達磨雜集論卷第四

> Abhidharmasamuccaya, Volume 4