1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
生死品第二
又修行者內心思惟——隨順正法觀察法行——云何比丘次第捨漏，初捨不善法，次修行善法，正觀思惟修心正住？彼見聞知或天眼見：彼比丘初如是觀根塵相對、迭相因緣，一切世界無始以來生死輪轉。彼如是觀：此生因緣。境界大海，皆悉無我。唯有內心、境界因緣，世間流轉。
Chapter 2
2. INTRODUCING THE EIGHTEEN GROUNDS AND DESCRIBING THE HELLS AND THE STARVING SPIRITS
2. 1 “How does a monk who gradually relinquishes defilement first give up unvirtuous qualities so as to cultivate the qualities of virtue? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that such a monk initially will think as follows: ‘Mutually serving as causes and conditions, these objects and faculties have since beginningless time caused beings to remain within, and wander throughout, cyclic existence. This is the cause of birth. Thoughts are formed in relation to the ocean of objects, and so these inner factors and objective factors cause beings to wander.’
如是最初修遠離行，離憒閙處，樂空閑處、阿蘭若處、山野林中、稻穰[卄/積]等，樹下露地、塚間處住，則能繫縛心之猨猴。
cf. 中阿含 162 分別六界經：比丘！人有六界聚、六觸處、十八意行、四住處，若有住彼，不聞憂慼事。
2. 2 “With such thoughts in mind he will first of all give rise to a great sense of joy in relation to places of solitude, and then become accustomed to that. Thus, in the wilderness, jungles, or parklands, upon a seat of straw, in front of a tree, or in a charnel ground, he will familiarize himself with the practice of taming the monkey-like mind.
以修習故，心則寂靜，不樂聚落、歌舞戲笑憒閙之處，亦不樂見長幼婦女，不樂多語。有二犍尼皆壞梵行：一是婬女，二、多言說，皆悉捨離；既捨離已，心一寂靜，彼人之心，能如是住。云何正觀？初觀何法？
2. 3 “Delighting in solitude, he will develop an inspired mind. With no appreciation for the fun, attractions, and games of the city, he will not look at females in front of him and he has no interest in mundane business. For those who pursue pure conduct, 25 two gatherings are equally to be avoided: business and prostitutes. As he gives up those two, his mind will first become one-pointed, joyous, and buoyant. Thus, he will initially think, ‘How should I first compose and take hold of my mind?’ [F.109.b]
彼人初心，如是觀察十八意行，能起善根、起不善根、起無記根。何等十八？所謂比丘正觀察意：眼見色已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起捨意，得無記報。又復如是，耳聞聲已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起捨意，得無記報。又復如是，鼻聞香已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起捨意，得無記報。又復如是，舌知味已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起捨意，得無記報。又復如是，身覺觸已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起捨意，得無記報。又復如是，意知法已，若喜意染，得不善報；若起憂意、離染欲意，則得善報；若起捨意，得無記報。以如是等十八意行三報因緣，世間生退。
[The First Ground]
2. 4“At this point he will understand the mind’s engagement with what is virtuous, unvirtuous, and neutral in terms of eighteen categories of discernment. What are those eighteen? Here he will think, (1) ‘When forms appear to the eyes and are appreciated by the mind, that is afflictive. Hence, such an event leads to the experience of the ripening of unvirtuous factors. (2) On the other hand, when forms appear and become the source of mental displeasure, there is freedom from desire, and thus there will be the ripening of virtuous factors. (3) Finally, when forms are registered as neutral, that will bring about the ripening of indeterminate factors. (4) Likewise, when sounds are heard and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (5) On the other hand, when the mind is displeased with a sound, it will observe purification and so virtuous factors will ripen. (6) When the mind’s reaction is neutral, there will be the ripening of indeterminate factors. (7) When scents are registered by the nose and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (8) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (9) When the reaction is neutral, there will be the ripening of indeterminate factors. (10) When tastes are registered by the tongue and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (11) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (12) When the reaction is neutral, there will be the ripening of indeterminate factors. (13) When textures are registered by the body and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. [F.110.a] (14) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (15) When the reaction is neutral, there will be the ripening of indeterminate factors. (16) When mental phenomena are registered by the mind and appreciated by the mind, that event is afflictive and will bring about the ripening of unvirtuous factors. (17) When the mind reacts with displeasure, the context is one of purification and there will be the ripening of virtuous factors. (18) When the reaction is neutral, there will be the ripening of indeterminate factors. Thus, birth and death within cyclic existence occur in terms of these eighteen categories of discernment.’
若彼比丘如是觀察十八意行，得上初地，彼地夜叉見如是已，轉復歡喜，次第傳聞虛空夜叉。彼地夜叉、虛空夜叉，彼二夜叉向四大王歡喜心說。彼四大王向四天王，歡喜說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家；既出家已，離憒閙處，在寂靜處，今復觀察十八意行，已證彼法。』彼四大王如是說已，四天王聞，轉復增上歡喜心曰：『魔分損減，正法朋長。』
2. 5 “Whenever a monk perceives these eighteen forms of discernment, the terrestrial yakṣas will rejoice deeply and convey this news to the celestial yakṣas. Delighted, the terrestrial and celestial yakṣas will further pass the news to the Four Great Kings, who will receive it with deep appreciation. The Four Great Kings will, in turn, tell the gods of their realm, ‘In Jambudvīpa a noble son who is of such and such a village, town, area, andfamily has shaved off his hair and beard, donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant. He has understood and directly perceived the eighteen forms of discernment and is now delighting in seclusion and undivided practice.’ “When the gods of the realm of the Four Great Kings hear this message from the kings, they will feel great joy and think, ‘The forces of the māras are waning; the forces of the sacred Dharma are on the rise!’
彼四天王如是復向三十三天帝釋天王歡喜說言：『閻浮提中，次第乃至某善男子，某甲種姓，名字某甲，剃除鬚髮被服法衣，正信出家，離憒閙處乃至塚間，如法觀察十八意行，已證彼法，如法正住。』
2. 6 “The gods of the realm of the Four Great Kings will then convey to Śakra, lord of the gods, ‘In Jambudvīpa a noble son known as so-and-so, who is of such and such a family, has shaved of his hair and beard, donned the saffron-colored robes, [F.110.b] and with faith gone forth from the household to become a homeless mendicant. He takes delight in the wilderness . . ., and so forth, up to and including the charnel ground. He has understood and seen the eighteen discernments and is thus now engaged in practice.’
彼四天王向帝釋王如是說已，彼憍尸迦三十三天帝釋王聞，心大歡喜。
2. 7 “Thus, Kauśika, ruler of the gods, will with deep appreciation receive this news from the gods of the realm of the Four Great Kings.
又修行者內心思惟——隨順正法觀察法行——如是比丘已如法觀十八意行得初地已，後復更證何者異地？彼見聞知或天眼見：彼復次第觀察四家，四者所謂慧家、諦家、捨家、出家。
cf. 中阿含 162 分別六界經：人有四住處，此說何因？謂真諦住處、慧住處、施住處、息住處。
集異門足論卷七：四處者，一、慧處，二、諦處，三、捨處，四、寂靜處。
成實論卷二：又聞此論，則具四德處：慧德處、實德處、捨德處、寂滅德處。
十地經論卷九：四家者，般若家、諦家、捨煩惱家、苦清淨家故。
[The Second Ground]
2. 8 “How does a monk who has perceived the eighteen discernments bring grounds other than that of desire to mind? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that there are four bases of noble beings. Those are the bases of insight, truth, abandonment, and pacification.
云何比丘住於慧家？謂：彼比丘如是觀察自身正法，如是如實分分善知，此身中有地界、水界、火界、風界、空界、識界。
2. 9 “How does a monk perceive the basis of insight? Here the monk sees in reality the exact constitution of his own body. Thus, he will recognize, examine, and discern the elements of earth, water, fire, wind, space, and consciousness.
何者地界？地界二種：一、內；二、外。何者為內？身中所有諸分名內，是內有覺。彼何者覺？與皮肉等和合則覺，所謂髮毛、爪齒等根，堅澁所攝，入內名覺。彼復何者？所謂髮毛、爪齒皮肉、筋脈骨髓、脾腎心肺、涕唾等處，生藏、熟藏，小腸大腸、肚胃頭腦，如是身中一切內分，堅澁有覺，名內地界。
2. 10 “What is the earth element? The earth element is of two kinds, because it may be present both internally and externally. What is the one present internally? It consists of factors of varying degrees of internality that either are embraced by consciousness or merely possessed. The factors that are embraced by consciousness include the skin, flesh, and so forth, whereas those that are merely possessed are the hair, body hair, nails, and teeth. The features of solidity and hardness pertain to both the factors that are embraced by consciousness and those that are merely possessed. And so, they include hair, body hair, nails, teeth, menstrual secretions, and one’s own flesh, bones, veins, sinew, heart, liver, [F.111.a] lungs, kidneys, spleen, saliva, stomach, cecum, intestines, colon, stomach, belly, brain, and brainmembranes. Thus, the inner earth element consists of these and other such factors of general and specific internality that are solid and hard, and that are either embraced by consciousness or merely possessed.
何者名為外地界耶？所有外地，堅澁不覺，名外地界。
2. 11 “What is the outer earth element? External factors that are somewhat solid and hard, and that are neither embraced by consciousness nor merely possessed, are referred to as the outer earth element.
若內地界、若外地界，彼一和合，此界唯界。觀此地界：無有作者、無有受者，非無因緣，無常、無樂、無我、無淨。比丘如是觀察慧家則得解脫，一切非我，亦無我所，亦無所我。如是地界如實正知，如實見已，心得離欲。如是比丘則於慧家而得解脫。
中阿含162，分別六界經：云何比丘不放逸慧？若有比丘分別身界，今我此身有內地界而受於生，此為云何？謂髮、毛、爪、齒、麤細膚、皮、肉、骨、筋、腎、心、肝、肺、脾、大腸、胃、糞。如斯之比，此身中餘在內，內所攝堅，堅性住內，於生所受，是謂比丘內地界也。比丘！若有內地界及外地界者，彼一切總說地界，彼一切非我有，我非彼有，亦非神也。如是慧觀，知其如真，心不染著於此地界，是謂比丘不放逸慧。
2. 12 “All these factors of the earth element are, as a whole, simply that element. They are not a basis for sensation, nor are they produced randomly. The earth element is seen to be neither permanent, nor delightful, nor clean. The monk who thus conceptually establishes the basis of the insight that one does not perceive a self will therefore feel, ‘None of this belongs to the self, nor is it the self. This is neither the self, nor something of the self.’ When in this way the element of earth is regarded correctly by means of genuine insight one will become free from desire in relation to that element. Such is the way that a monk pursues the basis of insight.
何者水界？水界二種：一、內；二、外。何者為內？所有水數，皆水界相，所謂爛相；體中津潤、涕淚涎唾、腦血脂汁、凝脂髓膽、小便汗等，如是身中，有內水數，覺分所攝，名內水界。
2. 13 “What is the water element? The water element is twofold, as it has both inner and outer aspects. The internal water element consists of factors with varying degrees of internality that are found within the body and that are fluid and bear the characteristics of water. Thus, the water element comprises the bodily fluids as found in menstrual secretions, saliva, mucus, brain fluid, blood, fat, lymph, fatty tissue, marrow, bile, urine, and brain membranes. All such bodily factors that are somewhat inner, and that are either embraced by consciousness or merely possessed, constitute the inner water element.
何者名為外水界耶？諸外水數濕潤所攝，所謂不覺；不覺所攝，以不覺故，名外水界。
2. 14 “What is the outer water element? All that can be somewhat [F.111.b] characterized by being an external liquid, bears the features of water, is fluid and bears the features of fluidity, and is neither embraced by consciousness nor merely possessed, is referred to as the outer water element.
若外水界、若內水界，彼一和合，此界唯界。觀此水界，一切非我，亦非我所，亦非所我。如是水界，如實正知，如實見已，心得離欲。如是比丘住於慧家。
中阿含162，分別六界經：復次，比丘不放逸慧。若有比丘分別身界，今我此身有內水界而受於生，此為云何？謂腦膜、眼淚、汗、涕、唾、膿、血、肪、髓、涎、淡、小便，如斯之比，此身中餘在內，內所攝水，水性潤內，於生所受，是謂比丘內水界也。比丘！若有內水界及外水界者，彼一切總說水界，彼一切非我有，我非彼有，亦非神也。如是慧觀，知其如真，心不染著於此水界，是謂比丘不放逸慧。
2. 15 “All these factors of the inner and outer water element are, as a whole, simply that element. None of these things belong to the self, nor are they the self as such. They are neither the self, nor something of the self. When one thus correctly perceives the element of water, one will become free from desire in relation to that element. This is how a monk establishes the basis of insight.
何者火界？火界二種：一、內；二、外。何者為內？身內所有種種分分。若火火攝，是內有覺，所謂身煖而不燒燃；所謂能消。何者能消？謂噉飲食，得味正樂，迴轉消化。如是身中，內及內分，若火火攝，是內有覺，名內火界。
2. 16 “What is the fire element? That element is also twofold, for there is an inner as well as an outer aspect. The inner fire element consists of factors with varying degrees of internality that are found within the body, factors that are fiery and have fiery features, and are either embraced by consciousness or merely possessed. Those are the factors that heat, consume, blaze up, or bring about the proper digestion of what is eaten, drunk, digested, andtasted. All such factors of fire that with varying degrees of internality are found within the body, and that are either embraced by consciousness or merely possessed, are what constitute the inner fire element.
何者名為外火界耶？所有一切外火火數，若煖煖攝，不覺所攝，以不覺故，名外火界。
2. 17 “What is the outer fire element? All factors that are somewhat characterized by being external fire, the features of fire, heat, and the features of heat, and that are neither embraced by consciousness nor merely possessed, are collectively referred to as the outer fire element.
若內火界、若外火界，彼一和合，此界唯界。觀此火界，一切非我，亦非我所，亦非所我。如是火界，如實正知，如實見已，心得離欲。如是火界，非有作者、非有受者。
中阿含162，分別六界經：復次，比丘不放逸慧。若有比丘分別此身界，今我此身有內火界而受於生，此為云何？謂熱身、暖身、煩悶身、溫莊身，謂消飲食，如斯之比，此身中餘在內，內所攝火，火性熱內，於生所受，是謂比丘內火界也。比丘！若有內火界及外火界者，彼一切總說火界，彼一切非我有，我非彼有，亦非神也。如是慧觀，知其如真，心不染著於此火界，是謂比丘不放逸慧。
2. 18 “All these factors of the inner and outer fire element are, as a whole, simply that element. None of these things belong to the self, nor are they the self as such. They are neither the self, nor something of the self. When one sees this correctly by means of genuine insight one will become free from desire in relation to the fire element. Thus, one will understand the fire element without that becoming the support for the construction of an agent. [F.112.a]
何者風界？風界二種：一、內；二、外。何者為內？身中所有，若內內分，風數所攝，若輕輕動，覺分所攝。彼復何者？謂：上行風、若下行風、若傍行風、若產等風，若如針刺、如刀所斫，邪分別風、有旋轉風，如是等風有八十種，動如虫行。如是等風，如是八十，於八十處分分行風；如是身內分分處處，風數所攝，輕動成熟，有覺所攝，名內風界。
2. 19 “What is the wind element? That is also twofold, for there is an outer and an inner wind element. What is the inner wind element? The inner wind element consists of the light and moving features of wind that with varying degrees of internality are found within the body where they are embraced by consciousness or merely possessed. There is upward-moving wind, downward-moving wind, openly moving wind, and abdominal wind. Likewise, there are winds that resemble a sword, a needle, and a weapon, as well as the swelling wind, the parasite wind, and the accompanying wind. In this way eighty winds move through the major and minor body parts. All those winds, as well as the light and moving features of wind, which are found within the body with varying degrees of internality and which are embraced by consciousness or merely possessed, comprise the inner wind element.
何者名為外風界耶？所有外風輕動數攝，和合無覺，名外風界。
2. 20 “Which is the outer wind element? All factors that are somewhat characterized by being external wind and have the light and moving features of wind, and that are neither embraced by consciousness nor merely possessed, are collectively referred to as the outer wind element.
若內風界、若外風界，彼一和合，此界唯界。觀此風界，一切非我，亦非我所，亦非所我。如是風界，無有作者、無有受者。如是如是，如實正知，如實見已，心得離欲。如是比丘證於慧家。
中阿含162，分別六界經：復次，比丘不放逸慧。若有比丘分別身界，今我此身有內風界而受於生，此為云何？謂上風、下風、脇風、掣縮風、蹴風、非道風、節節風、息出風、息入風。如斯之比，此身中餘在內，內所攝風，風性動內，於生所受，是謂比丘內風界也。比丘！若有內風界及外風界者，彼一切總說風界，彼一切非我有，我非彼有，亦非神也。如是慧觀，知其如真，心不染著於此風界，是謂比丘不放逸慧。
2. 21 “All these factors of the inner and outer wind element are, as a whole, simply that element. None of these things belong to the self, nor are they the self as such. They are neither the self, nor something of the self. They are not something that is accessed by an agent or anyone who experiences them. When this is seen correctly by means of authentic insight the mind will become free from desire in relation to the element of wind. Such is the achievement of the monk who directly perceives the basis of insight.
何者名為虛空界耶？虛空界者，亦有二種：一、內；二、外。何者為內？謂此身中所有內分，內分虛空，虛空所攝，有覺知處，不普、不遍，色動轉處，飲食眾味轉下消化，開張之處；又咽喉中、耳中、眼中、鼻中虛空、舌處虛空、口內等空，口中舌動行處虛空，此等名為內虛空界。
2. 22“What is the space element? That element is also twofold, for there is an inner and an outer aspect. The inner space element consists of space and features of space with varying degrees of internality that are found within the body and that are embraced by consciousness or merely possessed. It is not visible and may be filled by forms of matter. [F.112.b] It opens up the possibility for the inner events of eating, drinking, digesting, and tasting. It also opens up the possibility for the openings of the gullet, eye sockets, nostrils, throat, and the tongue’s actions related to food intake. All such factors are referred to as the inner space element.
何者名為外虛空界？所有虛空覺處不攝，不一切滿、不一切遍，所謂樹枝條葉間空，一切窟中諸所有空，山谷河澗，如是等中所有虛空，若外孔穴，如是名為外虛空界。若內色中攝虛空界、若外色中攝虛空界，彼一和合，此界唯界。觀此空界，一切非我，亦非我所，亦非所我、如是如是觀虛空界，如實正知，如實見已，心得離欲。如是觀已，則不放逸，此虛空界一切非我，亦非我所，亦非所我，無有作者、無有受者。如是知已，心得離欲。
中阿含162，分別六界經：復次，比丘不放逸慧。若有比丘分別身界，今我此身有內空界而受於生，此為云何？謂眼空、耳空、鼻空、口空、咽喉動搖，謂食噉含消，安徐咽住，若下過出。如斯之比，此身中餘在內，內所攝空，在空不為肉、皮、骨、筋所覆，是謂比丘內空界也。比丘！若有內空界及外空界者，彼一切總說空界，彼一切非我有，我非彼有，亦非神也。如是慧觀，知其如真，心不染著於此空界，是謂比丘不放逸慧。
2. 23 “What is the outer space element? The outer space element consists of the non-occupying factor that is invisible and that is neither embraced by consciousness nor merely possessed. Thus, the spaces between the leaves on a tree, as well as mountain caves and cave systems, riverbeds, and all other such external cavities are collectively referred to as the outer space element. The spaces within inner forms and the outer spaces are, as a whole, simply the element of space. They neither belong to the self, nor are they the self as such. They are neither the self, nor something belonging to the self. When this is seen correctly by means of genuine insight, the mind will become free from desire in relation to the element of space and will not pursue it. None of these factors belong to the self, nor are they the self as such. They are neither the self, nor something belonging to the self. They are not something that is accessed by an agent or anyone who experiences them. Thus, the mind will be free from desire in relation to the element of space.
何者識界？謂：十二入內外和合，眼識見物，意識了別；如是耳、鼻、舌、身、意識，如是識界，意是根本，皆意識知。
中阿含162，分別六界經：比丘！若有比丘於此五界知其如真，知如真已，心不染彼而解脫者，唯有餘識，此何等識？樂識、苦識、喜識、憂識、捨識。
2. 24 “What is the mind element? The mind element is what possesses the twelve sense sources. When a form is seen by means of the eye consciousness, then that will also be experienced by the mind consciousness. The same is the case with the consciousnesses of the ear, nose, tongue, body, and mind; they all function as the source of the mind consciousness.
爾時，世尊而說偈言：
行法意在前，意有力速疾，先意動轉已，則能說能行。
2. 25 “At this point there are some verses: “Mind is the antecedent factor; Mind is quick and fleeting. [F.113.a] Since mind is very bright, It works with language and discriminations.
抖擻諸惡業，則能知退生；諦知業果報，則得不死處。
2. 26 “By dispelling the characteristics of evil, It knows death and birth. And knowing the nature of cause and effect, It attains the abode of immortality.
能制一切根，樂利益眾生，諸根調寂靜，是安隱比丘。cf. Dhs.30.20-25
2. 27 “Endowed with all faculties, One joyfully benefits all beings While one’s faculties are happy, peaceful, and tamed — A person of this sort is a monk.
乘駕六根輦，能殺欲心怨，勇智行蘭若，能到寂靜處。
2. 28 “Abiding by the six faculties, He turns back the enemy, desire. Such is the hero of insight Who attains the abode of peace.
阿蘭若知足，臥地心安隱，能抖擻惡法，如風散重雲。
2. 29 “Joyfully dwelling in the forest, He abides within equipoise. Like the wind in the sky scattering clouds, He demolishes the factors of evil.
身業口業善，喜樂行善行，諦見行恭敬，能破壞魔軍。
2. 30 “The one whose physical and verbal deeds are virtuous, Who takes joy in virtuous conduct, Regards reality, and is skilled in action, He will destroy what is accomplished by the māras.
欲等不能縛，心善而不貪，多有慈悲意，出道住比丘。
2. 31 “Unharmed by desire and so forth, His virtuous mind is free from craving desire And endowed with abundant love and compassion — Such is the monk who achieves deliverance.
境界是縛因，若不愛色等，彼至勝寂靜，到不苦惱處。
2. 32 “He who has no concern for form And the other causes of bondage to objects Will move with supreme peace, And wherever he goes, he will be free from afflictions.
又修行者內心思惟——隨順正法觀察法行，如是思惟：比丘觀察十八意行，成就初地，諦知六界，得第二地；復念何法得第三地？彼見聞知或天眼見：如實諦知五受根故，得第三地。
[The Third Ground]
2. 33 “The monk who has ascended above the first ground of the eighteen discernments thus dwells on the second ground that is associated with the knowledge of the nature of the six elements. While on this ground, how will he then enter the ground of mindfulness of phenomena? Spiritual practitioners who carefully observe inner phenomena determine by means of knowledge derived from hearing, or through the divine eye, that such a monk will enter the third ground.
云何諦知樂受欲生？彼如實知如是次第知苦受生、知喜受生、知憂受生、知捨受生，有樂皆知，知觸因緣而生樂受。知樂受已，彼如實知：『我知樂受。』若彼比丘知觸因緣而生樂受，於樂受觸，不生貪樂。知樂受觸，生樂受已，則樂受滅；彼樂受滅，則如實知：『我樂受滅。』彼如是念：『我苦受生，因緣而生。』彼知苦受如樂受生，彼如是知，如說樂受觸緣生等，此苦受中。如是廣說。
中阿含162，分別六界經：比丘！若有比丘於此五界知其如真，知如真已，心不染彼而解脫者，唯有餘識，此何等識？樂識、苦識、喜識、憂識、捨識。比丘！因樂更樂故生樂覺，彼覺樂覺，覺樂覺已，即知覺樂覺。若有比丘滅此樂更樂，滅此樂更樂已，若有從樂更樂生樂覺者，彼亦滅息止，知已冷也。比丘！因苦更樂故生苦覺，彼覺苦覺，覺苦覺已，即知覺苦覺。若有比丘滅此苦更樂，滅此苦更樂已，若有從苦更樂生苦覺者，彼亦滅息止，知已冷也。
2. 34 “What is the ground of the monk who has seen reality? It is the ground of mental events in mutual relation. He will now be aware of the arising of pleasure and pain, mental pleasure and [F.113.b] mental displeasure, neutral sensation, and slight pleasure. He will correctly comprehend that sensations of pleasure arise based on pleasant contact and he will thus notice that ‘thisis the experience of pleasure’ whenever a pleasant sensation is felt. Whenever a pleasant contact ceases, he will notice that his pleasant sensation, which arose in dependence upon the experience of pleasant contact, has now disappeared. Thus, he will be aware that the given sensation ends. When his pleasant sensation dies out and is replaced by a painful sensation, he will notice the dependent arising of that painful sensation. When a pleasant sensation is present he will notice that. What was here explained about the experience of pleasant contact should be understood to apply equally to the context of painful experience.
云何比丘知於喜受？共觸因緣生於喜受。云何比丘知於憂受？共觸因緣生於憂受。若隨順觀彼喜受已，喜受則滅；見其滅已，離喜受欲：『若我喜受初生則滅，見其滅已，如實知受，心得離欲。』如是憂受，如是廣說，捨亦如是。
中阿含162，分別六界經：比丘！因喜更樂故生喜覺，彼覺喜覺，覺喜覺已，即知覺喜覺。若有比丘滅此喜更樂，滅此喜更樂已，若有從喜更樂生喜覺者，彼亦滅息止，知已冷也。比丘！因憂更樂故生憂覺，彼覺憂覺，覺憂覺已，即知覺憂覺。若有比丘滅此憂更樂，滅此憂更樂已，若有從憂更樂生憂覺者，彼亦滅息止，知已冷也。比丘！因捨更樂故生捨覺，彼覺捨覺，覺捨覺已，即知覺捨覺。若有比丘滅此捨更樂，滅此捨更樂已，若有從捨更樂生捨覺者，彼亦滅息止，知已冷也。
2. 35 “How should one understand mental pleasure? Mental pleasure is what arises based on the relevant kind of contact. How should we understand mental displeasure? Mental displeasure is what arises based on the relevant kind of contact. Thus, as one correctly understands the sensations that are the basis for mental pleasure, and then perceives their cessation, one will become free from the desire for mental pleasure. When one notices that one’s previously manifest feelings of mental pleasure are exhausted, pacified, and lost, one will give rise to and correctly experience a state of freedom from the desire for mental pleasure. Similar accounts can be given in the context of mental displeasure and neutral sensation.
彼如是知，得第三地。彼地夜叉知已歡喜，次第上聞虛空夜叉，虛空夜叉聞四大王，彼四大王聞四天王，彼四天王向憍尸迦帝釋王說：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，得第三地。欲共魔戰，減損魔分，長正法朋。』
2. 36 “Whenever someone enters this third ground, the terrestrial yakṣas will convey that to the celestial yakṣas, who, in turn, will inform the Four Great Kings, and [F.114.a] the Four Great Kings will pass the message on to Kauśika, ruler of the gods. They will inform him, ‘In Jambudvīpa the noble son, who goes by such and such a name and is of such and such an area, town, and family, previously shaved off his hair and beard, and with faith has gone forth from the household to become a homeless mendicant. Now this noble son has entered the third ground. Thus, intent on giving battle to the māras, he is binding their forces, while rousing the forces of the sacred Dharma.’
彼既聞已，轉復歡喜。彼憍尸迦帝釋天王，即乘大象，其象名曰堙羅槃那，從大神通第一天眾，到炎摩天歡喜說言：『閻浮提中，次第乃至某善男子，廣說乃至得第三地。欲共魔戰，損減魔分，長正法朋。』彼炎摩天從帝釋王如是聞已，轉復歡喜。
2. 37 “When Kauśika, ruler of the gods, hears this he will be extremely delighted. Riding on his elephant mount, Airāvaṇa, and surrounded by great gatherings that include gods endowed with miraculous powers, he will inform the gods of the Heaven Free from Strife about the events in Jambudvīpa. He will let them know that a certain noble son has now entered the third ground, and that, with the intention to give battle to the māras, he is binding their forces while rousing the forces of the sacred Dharma. When the gods of the Heaven Free from Strife receive this message from Śakra, ruler of the gods, they will be thoroughly delighted.
又修行者內心思惟——隨順正法觀察法行——云何比丘得第三地，次第更修得第四地？彼見聞知或天眼見：比丘欲得第四地者，如是觀察：以觸因緣，我樂受生；若彼樂因、樂因緣滅，寂靜失沒，則無樂受。以觸因緣，我苦受生。如是捨離苦觸、苦受、苦集、苦等諸苦因緣。彼如是知觸因緣受：我受念念，共觸而生，因觸而生。彼於樂受心不生喜、不生喜樂、不讚彼受，亦不多作、不生味著，如是苦受不能逼迮，不惱不亂，如是行捨，憶念正知。如是三受，自餘諸心皆悉無染，一切捨離。如是捨者，清淨鮮白。
中阿含162，分別六界經：比丘！彼彼更樂故生彼彼覺，滅彼彼更樂已，彼彼覺亦滅，彼知此覺從更樂，更樂本，更樂習，從更樂生，以更樂為首，依更樂行。比丘！猶如火母，因鑽及人方便熱相故，而生火也。比丘！彼彼眾多林木相離分散，若從彼生火，火數熱於生數受，彼都滅止息，則冷樵木也。如是，比丘！彼彼更樂故生彼彼覺，滅彼彼更樂故彼彼覺亦滅，彼知此覺從更樂，更樂本，更樂習，從更樂生，以更樂為首，依更樂行。若比丘不染此三覺而解脫者，彼比丘唯存於捨，極清淨也。
[The Fourth Ground]
2. 38 “How does a monk progress from the third to the fourth ground? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that when entering the fourth ground a monk will experience pleasure due to the condition of contact. This is a personal sensation due to the causes, bases, and conditions of pleasure. Whenever that sensation ceases, is pacified, and disappears there will immediately be a painful form of contact and thus — due to the bases of suffering, [F.114.b] the origin of suffering, and suffering itself —there will arise a personal sensation of pain. The monk will likewise notice sensations that are based on the conditions of neutral sensation and contact. Thus, from moment to moment, he will be associated with personal sensations as contacts arise. Yet he will not welcome, yearn for, or take delight in sensations of pleasure, nor will he be harmed, hurt, or disturbed by sensations of pain. When in this way he persistently 26 remains neutral with mindfulness and attentiveness, he will attain a detached frame of mind by means of the three sensations.
彼比丘如是心念：『我今此捨，如是清淨，如是鮮白，我今云何得虛空處？』彼人如是悕望欲得虛空處行：『如彼處心我云何得？我已證捨，究竟堅固。我今此捨畢竟喜樂，常攝不離，我以此捨取虛空處。又我此捨，如是清淨，如是鮮白，用取識處、無所有處，用取非想非非想處，我悕彼處，如是正行。』彼人如是正行非想非非想處，作如是念：『我今此捨，依於彼處，如彼處法，令我得之。我以此捨，憙樂彼處，用取彼處，正行非想非非想處。』
中阿含162，分別六界經：比丘！彼比丘作是念：『我此清淨捨，移入無量空處，修如是心，依彼、住彼、立彼、緣彼、繫縛於彼。我此清淨捨，移入無量識處、無所有處、非有想非無想處，修如是心，依彼、住彼、立彼、緣彼、繫縛於彼。』
2. 39 “The monk may also attain a special equanimity associated with purification and clarity. He will think, ‘Ah, I shall perfect and attune my mind to the pure and clear equanimity of the sense source of infinite space. I shall connect with, and abide perfectly within, the limit of equanimity. I shall complete and remain within the state comprised of the equanimity of the sense source of infinite space. I shall complete and remain within the purity and clarity that are associated with the equanimity of the sense sources of infinite space, infinite consciousness, nothing whatsoever, and neither notion nor no notion. I shall complete, and abide within, the source of neither notion nor no notion. I shall attune my mind to that state. Through attachment to, and appropriation of, that state [F.115.a] I shall perfect and remain within the equanimity of the sense source of neither notion nor no notion.’
譬如世間善巧金師若其弟子，以生色金置於火中，以筒吹之，以手執鉗並[打-丁+毛]並吹，極令善調。彼生色金，調柔真淨、光色明好，隨所須用，一切造作皆可讚歎，一切方土隨所至處，無說過者；磨之無垢，不雜、不澁，第一柔軟，所作皆妙，光明淨勝映蔽餘寶。然此巧師若其弟子，知彼真金善巧能治，知是真寶；如是知已，隨所憶念：『欲作何等，令見之者皆生歡喜？』即以作鈴，若莊嚴身，若不見處、若眼見處；若作耳鐺用莊嚴耳；若作瓔珞用莊嚴咽；若以莊嚴供養經論；若作指環，環有印文用莊嚴指；若作金鬘、若作髻冠以莊嚴髻。何處何處用以莊嚴，彼彼如是相應善成。
中阿含162，分別六界經：比丘！猶工煉金上妙之師，以火燒金，鍛令極薄，又以火燷，數數足火熟煉令淨，極使柔軟而有光明。比丘！此金者，於金師以數數足火熟煉令淨，極使柔軟而有光明已，彼金師者，隨所施設，或縺繒綵，嚴飾新衣，指鐶、臂釧、瓔珞、寶鬘，隨意所作。
2. 40 “As an analogy, a goldsmith or his skilled apprentice may place gold in a kiln and, while holding it there with his tongs, continue to fuel the fire. Gold that has thus been carefully smelted will be bright and excellent, displaying the finest color. All artisans will speak highly of it, and it will be praised for its fine hue. Appreciated everywhere, such gold is stainless and flawless. Refined and excellent, it shines with the radiance of truly precious metal. Then, when another goldsmith, or his skilled apprentice, takes notice of this refined gold, he may produce whatever he wishes from it. If his customers so desire, he may create ornamental bells, extraordinary ornaments, bracelets, pendants to beautify the breast, ornaments for scriptures, tiaras, anklets, golden chains, or crowns. The gold is pliable and may be used for any such desired purpose.
如是有智善戒比丘生如是心：『我今此捨，如是清淨，如是鮮白，如是正行，取虛空處，我則相應。我依此捨，繫念彼處，憙樂彼處，用取彼處。我以此捨，行虛空處，如是識處、無所有處，如是非想非非想處。』
中阿含162，分別六界經：如是，比丘！彼比丘作是念：『我此清淨捨移入無量空處，修如是心，依彼、住彼、立彼、緣彼、繫縛於彼。我此清淨捨移入無量識處、無所有處、非有想非無想處，修如是心，依彼、住彼、立彼、緣彼、繫縛於彼。』
2. 41 “Likewise, a disciplined monk endowed with insight may, in accordance with his level of purification and clarity, perfect the equanimity of the sense source of infinite space. Thus, he may attune his mind to, connect with, remain within, and appropriate that sense source. Just as he perfects and remains within the equanimity of the sense source of infinite space, he will also perfect and remain within the sense sources of infinite consciousness, nothing whatsoever, and neither notion nor no notion.
如是憶念：我今此捨，云何得常不動不壞、不念念滅？彼思惟已，次復攀緣四無色處。彼捨非常，非是無常，非動不動，非常無常。
2. 42 “At that point he may think, ‘This equanimity of mine [F.115.b] is impermanent and unstable. It is not immutable, but subject to change. When observing these four formless sense sources, my equanimity turns out to be impermanent, and I observe it to be impermanent. It is unstable, and I observe it to be unstable. Thus, I can conclude that this is a conditioned entity.’
彼如是知：『彼虛空處，如是識處、無所有處，如是非想非非想處，緣於彼處，非常無常。』則於彼處心不憙樂，知不寂靜無常動轉。
中阿含162，分別六界經：彼比丘復作是念：『我此清淨捨，依無量空處者，故是有為。若有為者，則是無常，若無常者，即是苦也。若是苦者，便知苦，知苦已，彼此捨不復移入無量空處。我此清淨捨，依無量識處、無所有處、非有想非無想處者，故是有為。若有為者，則是無常，若無常者，即是苦也。若是苦者，便知苦，知苦已，彼此捨不復移入無量識處、無所有處、非有想非無想處。』
2. 43 “The monk may then further think, ‘The sense source of infinite space is impermanent. The sense source of infinite consciousness is not observable, nor is the sense source of nothing whatsoever. Yet the neutrality of the sense source of neither notion nor no notion is free from fluctuation. It is peaceful. It is thoroughly wholesome.’
彼復觀受，知受欲生；知受生已，知受欲滅；知受滅已，知眼觸生，如是次第知耳觸生，知鼻觸生，知舌、身、意觸受之生。彼既如是證知受已，復於此受更深觀察：『眼觸生受、欲生、已生，及此受住，我悉知之，知我受滅、欲滅、已滅。
2. 44 “When physical sensations arise and are experienced, the monk will recognize each of them as they arise. When they cease, he will recognize each of them as they cease. He will discern and recognize the sensations that ensue from contact associated with the eye, ear, nose, tongue, body, and mind. Thus, the monk engaged in the perception of sensations will conceive these in great detail. When a sensation arises due to contact associated with the eye, he will rest in, and experience, the presence of that sensation. Likewise, when such sensations cease, he will notice that and think, ‘My sensation has ceased.’
又復知我耳觸生受，我眼觸受已滅、已沒、已厭、已棄，更不復來，此受滅已，次第復觀耳觸生受：緣苦、緣樂、不苦不樂。』耳觸生受，如是如是隨順觀察，如是知已，則於耳受不生喜樂，知彼受已，離欲解脫。
2. 45 “He will likewise recognize the sensations that arise due to contact associated with the ear. Thus, he may think, ‘My sensation due to contact associated with the eye has ceased, disappeared, and will not recur. It has ceased, yet it was replaced by another sensation —this one due to contact associated with the ear. This is a pleasant sensation, which is observed as pleasant, so it is not painful. Yet, since it can be observed as both pleasure and pain, it is neither pleasure nor pain.’ Thus, he will correctly perceive and understand the sensations that ensue from contact pertaining to the ear. [F.116.a] Thereby he becomes free from attachment to sensations related to the ear faculty, and when he experiences such sensation he will have no desire and thus be free.
彼既滅已，觀舌生受，後時生受，亦有三種，如前所說；次第乃至觀意生受，亦有三種。耳觸生受，如是滅已，觀鼻生受，知鼻生受，鼻觸因緣：『我此受生，樂緣生樂，苦緣生苦，不苦不樂因緣故生不苦不樂。』如是如是隨順觀察，鼻觸生受，如實正知，受則滅沒，知受滅沒。
2. 46 “When sensation ensuing from contact associated with the ear ceases, the sensation of olfactory perceptions of the nose may arise. As this sensation is aroused and experienced by the nose he thinks, ‘When my sensations due to contact associated with the nose are observed as pleasure, they are pleasurable, whereas those that are observed as pain are painful, and those that are observed as neither pain nor pleasure are neither pain nor pleasure.’ The sensations that are associated with observation related to the nose are thus all experienced correctly and distinctly, along with their cessation. As the sensations cease, there arise other sensations of pleasure, pain, and neither pleasure nor pain as perceived by means of the nose, and each of them is experienced distinctly.
彼既滅已，知鼻緣生苦受、樂受、不苦不樂受：『我若後時，鼻緣生受，如是觀察亦如是生，生已復滅。』
2. 47 “As his sensations associated with olfactory perceptions arise, they may be accompanied by desire, but they will, in this way, also cease. Following their cessation, he may then relate to the three kinds of sensation related to the tongue, through to the mind as just explained.
彼既如是如實知受，得第四地，勤發精進，欲脫魔縛。彼地夜叉知已歡喜，如是復向虛空夜叉歡喜心說，虛空夜叉向四大王亦如是說，彼四大王向四天王亦如是說，彼四天王向帝釋王亦如是說。彼帝釋王向炎摩天，如是說言：『閻浮提中，某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，持戒精勤，如是次第如實知受，得第四地。如我今者向天所說，魔分損減，正法朋長。』彼炎摩天見帝釋王乘彼白象堙羅槃那，彼炎摩天如是見已，心生歡喜，向帝釋王如是說言：『汝今，帝釋！閻浮提人，隨順法行，能生愛念，是汝所應。』
2. 48 “Upon the fourth ground a monk will engage extensively with sensations. Intent on cutting through the chains of the māras, he will joyfully muster diligence. The terrestrial yakṣas will notice this and inform the celestial yakṣas, who will pass the message to the gods of the realm of the Four Great Kings. The latter will inform Śakra, ruler of the gods, who in turn will convey the message to the gods of the Heaven Free from Strife. As Śakra hears this news, he will think, ‘In Jambudvīpa the noble son known as such-and-such, who is of such-and-such an area, town, and family, [F.116.b] has shaved off his hair and beard, donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant. With perseverance and diligence, he has gradually achieved the stage of extensive engagement with the sensations of the fourth ground. Thus, he is now suppressing the forces of the māras and rousing the forces of the sacred Dharma. I shall inform the gods about this.’ When the gods of the Heaven Free from Strife see Śakra, riding on his elephant, Airāvaṇa, they will joyously proclaim, ‘Śakra, that human in Jambudvīpa possesses and follows the Dharma. Śakra, he is with you as a supporter of the sacred Dharma.
又修行者內心思惟——隨順正法觀察法行——云何彼比丘捨魔縛已，觀察捨受？彼見聞知或天眼見：彼比丘如是諦觀察受，眼識因緣，生不善受；彼受欲起第二善緣，不善受滅，善受得生；彼記緣滅，記受則滅，無記受生；如是次第耳觸生受、鼻觸生受、舌觸生受、身觸生受、意觸生受，如是知受，善法滿足，煩惱微薄。彼如是修，復細觀受。
2. 49“How does a monk understand the sensation that thoroughly casts off the chains of the māras? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that a monk understands the actual sensation in the following way. When an unvirtuous observation of the eye consciousness has arisen, it is brought to cessation by means of a subsequent virtuous observation. That present virtue will then also come to cease due to an observation of that which is indeterminate. As the determinate ceases, the indeterminate arises. The sensations that ensue from contact associated with the ear, nose, tongue, body, and mind are experienced distinctly in the same way. As sensations are thus experienced distinctly, the virtuous qualities are perfected and his afflictions become weaker. When he cultivates each of these in that manner, even the subtle sensations will be known distinctly.
彼觀法受，法受共障，如燈光明，日光能障；如是二受，障亦如是，善受既生，障不善受，應如是知。譬如燈明，第二燈明不能相障。
2. 50 “That cessation will be observed together with the sensation of the Dharma. In this way both sensations will come to an end, just as the light of a candle is extinguished by the light of the sun. Furthermore, he will distinctly experience the unfolding of virtuous and unvirtuous sensations. [F.117.a] As an example, this is like the light of one candle being made brighter by adding the light of a second candle.
又思量受：『若以何受共何等受，畢竟相障？』彼見善受，共不善受畢竟相障，譬如燈明、星宿光明，二不相障。
2. 51 “Moreover, as he discerns sensations, he may wonder whether there are certain sensations that will never coincide harmoniously with certain other sensations. He will then see that virtuous and unvirtuous sensations never coincide, just as, for example, the light of a candle will never coincide harmoniously with the light of a star.
又彼比丘思量觀察：何受何受，何者何者，如是能壞？彼如是觀無漏緣受，壞漏緣受，譬如火光能障雪光。
2. 52 “Likewise, as the monk discerns further, he will wonder whether certain sensations can entirely dispel others. He will then see that the sensation associated with observing the undefiled can entirely dispel the sensation associated with observing the defiled, in the same way that the light of a candle can melt snow.
又何者受？何者受勝？如是復起如是觀察：彼不善受障於善受，後時復起。譬如晝日覆月光明，彼月光明於夜闇中無能障覆。
2. 53 “He may also ask himself which sensations are impaired by which other sensations. Expanding on this, he will see that unpleasant sensations are subdued by pleasant sensations, only to reoccur, just as moonlight is subdued by sunlight during the day, but increases again during the night.
又彼比丘正思量受：『多受和合，一受能障，勝彼多受。』觀彼多受，是世間受；彼一受者，是出世間無漏心受，此受為勝能障漏受。譬如夜中眾多星宿，一月光明能障眾星。
2. 54 “As the monk continues his inquiry, he may ask himself whether the presence of a single sensation of one-pointed recollection may disagree with and subdue the presence of a multiplicity of other sensations. He will then see that multitudes of mundane sensations may be subdued by a single undefiled supramundane sensation. This is similar to the manner in which the single light of the moon outshines the light of numerous planets, stars, and other celestial bodies.
又彼比丘隨順觀察彼微細受：何者多受？謂眼耳鼻舌身所起，此是漏受。何者善發？彼觀世間有漏受多，復非無漏，世間無力，如夜闇中星宿光明，於有月時不能善照。
2. 55“The monk will continue his exploration of sensation, and thus inquire into sensations that are the most subtle. He will then wonder about the abundance of defiled sensations that are roused by the eyes, ears, nose, tongue, and body, [F.117.b] and ask himself how virtue may be undertaken. Thus, the abundance of these defiled worldly sensations can be vanquished by the light of the undefiled, just as the light of the planets, stars, and other celestial bodies is outshined by the light of the moon.
又彼比丘觀察彼受：『我此受者幾許時住？』彼觀我受生滅相住，譬如電光。
2. 56 “As he explores further, the monk will inquire into the duration of his sensations. He will then see that new sensations arise and cease with each instant, just like flashes of lightning.
又彼比丘如是觀察：此義云何？眼受因緣生鼻受不？彼正觀察意根攀緣，其受則壞一切根受；譬如牛馬駝驢水牛各各壞相，非一因緣。如是如是，五根所起，無始以來憙樂攀緣，非一境界，壞相境界境界根壞，譬如牛馬駝驢猪等。
2. 57 “Thinking further, the monk may ask himself whether a sensation associated with the eye can serve as the condition for a sensation of the nose. He will see that, as is the case with a single type of consciousness, the sensations of the observations associated with different faculties remain distinct. As an example, a single cow can never be the condition for a horse, camel, donkey, buffalo, or pig to manifest. Similarly, since time without beginning the five faculties have assiduously been grasping their own distinct fields of objects. And so, the observation made by a distinct faculty can never become the same as that of any of the other faculties —just as with the cow and the horse, camel, donkey, buffalo, or pig.
彼比丘如是觀受，得微細智。彼比丘能於彼智，樂修多作，觀樂受已，隨順觀受；隨順觀盡，如是憶念：『我此受者，眼耳鼻舌身意所起，生從何來，滅何所至？』
2. 58 “The monk who considers sensations in this way will develop an extremely subtle understanding and, as he gains such understanding, he will practice, cultivate, and increase it. In this process he will examine sensations as well as their exhaustion and disintegration. He will ask himself, ‘Where do the sensations roused by the eye, ear, nose, tongue, body, and mind come from, and where do they go? Where do they gather once they cease?’
彼比丘隨順觀察，見受盡滅，思惟道理；如是觀已，則知眼受生無處來，滅無所至：『我此眼受，本無今有，已有還無。我此眼者，無有來處，如海中水；滅無所至，如河下行到於大海。我此眼受，本無今有，已有還無，因緣而生。』
2. 59 “When a monk examines the exhaustion and disintegration of sensations, he will conceive of the features of the path in the following way: ‘Sensations of the eye do not arise from anywhere and they do not go anywhere. Nor do they gather anywhere when they cease. [F.118.a] Sensations associated with the eye occur without having existed before, and, having occurred, they each go away. Sensations originate from the source of the eye, just as water emerges from the wellspring of the ocean. When they cease they are not in any particular place, just as descending rivers flow together into the sea. Thus, sensations of the eye occur without having existed before, and, having occurred, they each disappear.’
耳鼻舌身意受皆爾，譬如陶師若其弟子，因輪泥團、人功勢力，緣水、緣杖而生於瓶。如是瓶者，非有處來，滅無所至，而此瓶者因緣而生。如是如是，因眼緣色，緣明緣空，緣於憶念而生眼受，所謂苦、樂、不苦不樂。
2. 60 “Sensations of the eye, ear, nose, tongue, body, and mind arise in dependence. As an analogy, a potter, or his skilled apprentice, employs a wheel, clay, effort, and water to produce a clay jug. The jug does not emerge from any specific source, and, when eventually it is destroyed, it is also not stored anywhere. Nevertheless, a jug does emerge from causes and conditions. Similarly, the eye’s sensations of pleasure, pain, or neither pleasure nor pain arise based on the eye, form, light, space, and mental activity.
猶如彼瓶，若好因緣則生好瓶，若惡因緣則生惡瓶。如是如是，若緣善緣，生善眼受，耳、鼻、舌、身、意等皆爾；若合善受，次第順行則到涅槃；若不善因緣，不善眼受生緣欲、瞋、癡，於生死中墮於地獄、畜生、餓鬼惡道境界。
2. 61 “If, for example, the causes and conditions for a jug are of good quality, the actual jug will also turn out well. However, if the causes and conditions are inferior, the jug will not be good either. Likewise, if the causes and conditions for observation are good, the ensuing sensations associated with the eye and so forth will also be good. Thus, through stages of virtue endowed with the Dharma, one will proceed to the transcendence of suffering. However, if the causes and conditions are not good, the ensuing sensations will be bad as well. And so, observations of desire, anger, and delusion will lead one to a life within cyclic existence among hell beings, starving spirits, and animals.
彼比丘一切所有善行善果，隨順縛思觀察彼受無所依止，非有作者、非有因起、非無因起亦非聚集，非常、非色、非不念念、非顛倒法。比丘如是見此受陰則滅有愛，共憙樂生，垢惡之愛。
2. 62 “When a monk who is intent on becoming expert about all the relations between actions and their consequences [F.118.b] investigates sensations, he will see that, while numerous sensations take place, they are not caused by a doer, nor do they arise uncaused, and nor are they random. They are not there forever, not permanent, not stable, and not everlasting. Instead, they are all subject to change. By seeing the aggregate of sensation in this way he will overcome the stains that accompany the excited and desirous craving for existence.
一切生死皆見無常，則於出道樂修多作。彼比丘如是修已，一切結斷，遠離諸使。何者為結？所謂愛結、障礙結、無明結、見結、生結、慢結，斷此諸結。何者為使？謂：欲染使及有染使、見使、障礙使、慢使、無明使、思量結、疑結、妬結、嫉結、疑使。以此因緣，三有流轉，行於三地，輪轉三惡，三時隨行，於三品中隨三受熏，隨三生轉，生死因緣。
2. 63 “The monk who acknowledges that all of cyclic existence is impermanent will practice the path, become accustomed to it, and increase it. Practicing in this way, he will give up the bonds and the latent tendencies. What are the bonds? They are the bonds of desire, anger, pride, ignorance, view, fixation, doubt, envy, and stinginess. These bonds he will relinquish. What are the latent tendencies? They are the latent tendencies of desirous attachment, desire for existence, view, anger, ignorance, pride, and doubt. Primarily, all these cause one to enter the three realms of existence, to wander on the three grounds, to engage in the three flaws, to adhere to the three times, to cultivate the three sensations that pertain to the three intermediaries, 27 and transmigrate into the three kinds of birth. Thus, they are the causes of cyclic existence.
又修行者內心思惟——隨順正法觀察法行——云何彼比丘覺知如是眼之因緣？彼如是觀：眼者何因、何緣而生？彼見聞知或天眼見：業為眼因，眼因業生，如是轉行。譬如世間尼居陀子，從子出生尼居陀樹，樹復生子，因緣繫縛。如是如是，知因業生，業復轉生，若生則有老死憂悲啼哭苦惱。如是業因，愛羂所縛，一切愚癡凡夫之人生死海中，如是輪轉。
2. 64 “Furthermore, when a monk comprehends these causes and conditions, he will wonder [F.119.a] what causes and conditions the eye arises from, and what basis causes it to observe. Spiritual practitioners who carefully observe inner phenomena perceive by means of knowledge derived from hearing, or through the divine eye, that the cause of the eye manifests from karmic action and that karmic action establishes birth. As an analogy, a small banyan seed may give rise to a large tree, and that tree will itself producetiny banyan seeds. Ignorance, similarly, yields karmic action, and karmic action establishes birth. Thus birth, aging, sickness, death, suffering, lamentation, pain, and disturbance continue to evolve. The cause of karmic action is the noose of craving, which binds infantile, ordinary beings and makes them flounder in the wheel-like ocean.
以此因緣，一切愛想，若不作業，以無業故則無有愛；以無愛故則無有受。彼因緣者，譬如炷爐，油火因緣則有燈焰，念念出生。比丘如是觀察受因，諦觀業因、業法、業力，生一切受；爐者喻身，油者喻根，炷者喻受，欲瞋癡火，念念生焰喻念念智，明喻智慧。
2. 65 “The causes and conditions of all these sensations are not created by perception. Still, without karmic action there will be no craving, and without craving no sensations will occur. As an analogy, in dependence on a wick, a bowl, oil, and fire there can be a moment of candlelight. Such is the way of causes and conditions. Likewise, a monk who sees the causes and conditions of sensation, and who examines and pursues karmic action, understands that all sensations arise by the force of karmic actions. Here the body is the bowl; the faculties are the oil; craving is the wick; 28 desire, anger, and delusion are the fire; and the moment of cognition is the shining candlelight.
彼修行者，如是見知一切三界皆有此受，譬如金師若其弟子，得好真金則能造成妙莊嚴具。如是如是，彼巧作師喻修行者，彼真金者喻善攀緣。若善攀緣則有善業，得涅槃道；不善攀緣得不善業。
2. 66 “A practitioner is in possession of knowledge when he investigates and perceives the sensations that are associated with movement within the three realms of existence. Analogously, when a goldsmith takes up gold, works with it, and handles it the right way, he may produce fine jewelry from that gold. Similarly, the spiritual practitioner, [F.119.b] who is like a goldsmith, relates to observations, which are like gold. Positive observations will establish positive karmic action, which leads to the transcendence of suffering. Negative observations will establish negative karmic action.
爾時，世尊而說偈言：
諦知因與緣，決定微細義，喜樂解脫流，愛所不能使。cf. Dhs.30.26-53
2. 67 “At this point, there are some verses: “Knowledge of the nature of causes and conditions Determines the subtle meaning. With fondness for the stream of liberation One will not be carried away by craving.
眾生隨業流，一切業中生，業果繫縛已，有中隘處行。
2. 68 “All embodied beings engage in karmic action. Connecting with a karmic place of birth And the results of karmic action, They roam pitifully throughout existence.
若離不善業，常憙樂善業，如是修行者，如無垢月光。
2. 69 “Those who do not take up nonvirtue, But take constant delight in acts of virtue, Are like stainless moonlight In their progress as practitioners.
彼能燒惡業，如火焚乾草，三界之光明，解脫諸惡法。
2. 70 “Just as fire consumes dry wood, So they burn away negative traits.Free from evil, they go beyond affliction And shine in the three worlds.
若人悕解脫，心不樂生死，生死不能縛，如鳥飛虛空。
2. 71 “A mind that desires liberation And never veers toward cyclic existence Will not be tethered to cyclic existence, But soar like a bird in the sky.
諦知受所從，善知受果報，則得於解脫。彼諦知三界，
2. 72 “Those who know the reality of the onset of sensation, And who are aware of the effects of sensation, Should be recognized as liberated. With knowledge of reality they will not be harmed By the pleasures and pains of the three worlds.
苦樂不能動，善惡不經心，見世間如焰。彼修者普愛，
2. 73 “They will not be stained by sweet and foul. For them existence is like a fire. Such spiritual practitioners are conscientious.
意常不錯謬，恒樂於法行，心樂比丘法，如是名比丘。
2. 74 “Intelligent and never bewildered, They constantly perfect the Dharma. A monk who delights in observing his vows Is indeed a monk.
不樂數見親，樂見於善人，出家離舍垢，如是名比丘。
2. 75 “Those who find no pleasure in seeing friends, But, wishing to behold the wise, Go forth free from the flaws of the household — Such persons are monks.
寂靜於諸根，不貪著境界，行視一尋地，如是名比丘。
2. 76 “Those whose senses are serene, Who have no attachment to objects, And who look ahead only at the distance of a yoke — Such persons are monks.
不行他罵家，一向不販賣，不樂四出巷，如是名比丘。
2. 77 “They are without aggression and do not keep a household; They refrain from business and trading, And do not visit busy streets and intersections — [F.120.a] Such persons are monks.
不樂觀歌舞，不樂饒人處，樂住於塚間，如是名比丘。
2. 78 “Those without interest in song and dance, Who have no fondness for excitement, But take delight in charnel grounds — Such persons are monks.
唯取當日食，不取明日食，食二分便罷，如是名比丘。
2. 79 “Those who are content with alms for a day, And who do not think of tomorrow,But are content just by not going hungry — Such persons are monks.
捨離妙好服，憙樂塵土衣，食行俱相應，如是名比丘。
2. 80 “Those who give up fine garments, Make do with those of the refuse dump, And partake of appropriate food — Such persons are monks.
若不作世業，不望世業果，不苦求所須，如是名比丘。
2. 81 “Those who are disinclined to initiate projects, Who do not preoccupy their minds with projects, And are neither excited nor depressed — Such persons are monks.
解脫於欲瞋，捨離癡心泥，惡法不能污，如是名比丘。
2. 82 “Those who are free from desire and anger, Have abandoned the mud of delusion, And are thus unstained by negative qualities — Such persons are monks.
已過一切結，捨離一切使，解脫一切縛，如是名比丘。
2. 83 “Those who have left behind all bonds, Relinquished all latent tendencies, And are thus liberated from all thinking — Such persons are monks.
遊八分聖道，趣向涅槃城，離惡意煩惱，如是名比丘。
2. 84 By means of the eightfold path of the noble ones They remain within the city of nirvāṇa, Crushing all the afflictions — Such persons are monks.
堅意寂靜根，捨離欲淤泥，常一意正住，如是名比丘。
2. 85 “With pliable senses and stable intelligence They leave the swamps of desire behind And abide well within one-pointed mind — Such persons are monks.
若已得地智，寂靜心諦見，知諸地善惡，如是名比丘。
2. 86 “Knowing the stages of the grounds, They teach the nature of the grounds. Those who know the grounds, Such persons are monks.
漏法無漏法，皆因緣而生，一切種種知，如是名比丘。
2. 87 “Those with exact knowledge Of the emerging causes and conditions, And of defiled and undefiled qualities — Such persons are monks.
正直修梵行，寂靜離懈怠，早起淨恭敬，如是名比丘。
2. 88 “Honest and peaceful practitioners of pure conduct Who give up dullness and sloth,Who rise at daybreak, and who are wise and pure — Such persons are monks.
樂修於定慧，復樂於四禪，亦樂阿蘭若，如是名比丘。
2. 89 “Those who delight in calm abiding and special insight, Who take joy in the four concentrations, And find pleasure in the joys of the forest — Such persons are monks. [F.120.b]
如鳥飛虛空，影則常相隨，若意順正法，如是名比丘。
2. 90 “Just as birds in the sky Are always followed by their shadows, So their minds are constantly set upon the sacred Dharma — Such persons are monks.
能殺諸煩惱，平等善意觀，善知出入息，如是名比丘。
2. 91 “Those who conquer the afflictions and subsidiary afflictions, Who view peace with pure intellect, And are aware of exhalations and inhalations — Such persons are monks.
若能次第知，諦見所修法，善知道非道，如是名比丘。
2. 92 “Those who understand the stages of ritual activity — Who know the practice, teach the nature of reality, And understand the stages of the paths and non-paths — Such persons are monks.
得樂心不喜，遇苦則不憂，憂喜心平等，如是名比丘。
2. 93 “Free from attachment to joy And undaunted by fears, Joy and fear are for these heroes the same — Such persons are monks.
若諦知老死，天修羅禮敬，知眾生善惡，如是名比丘。
2. 94 “Those who know the nature of aging and dying, Are venerated by gods and asuras, And understand the various features of mind — Such persons are monks.
衣鉢常知足，不聚積財寶，少欲而梵行，如是名比丘。
2. 95 “Those who content with the monk’s robe and alms bowl, Who do not accumulate and hoard, Who have few wishes, and pursue pure conduct — Such persons are monks.
一食而離垢，不貪著諸味，能捨於利養，如是名比丘。
2. 96 “Those pure beings who have their food in a single sitting, Who are not attached to delectable flavors, And who give up wealth and respect — Such persons are monks.
行捨心悲心，捨離妬嫉惡，已燒一切過，如是名比丘。
2. 97 “Those who delight in compassion and equanimity, Who give up both concealment and flaws,And set fire to all flawed substances — Such persons are monks.
彼比丘內心思惟——隨順正法，如是觀受；既觀受已，得微細智，更深觀察，眼觸生受，攀緣順行，如是觀眼第二攀緣，相與共滅：『我眼觸受，攀緣已滅，聲共攀緣，我生愛受，若不愛受生，心莫共滅。』彼比丘以不愁繩繫縛彼心在攀緣柱。
2. 98 “Such is the monk who observes inner phenomena and notices sensations correctly. He sees how the very subtle cognition that is associated with the eye does not pursue the observation of sensations that arises from contact. With the subsequent observation he will perceive simultaneous cessation and disintegration. As his observations in the form of sensations arising from contact associated with the eye expire, he will instead focus on pleasant or unpleasant sensations that are associated with sound. Thus, he will come to think, ‘My mind does not change when they do.’ He will thereby stabilize and retain his mental focus.
彼受滅已，彼聲攀緣共耳受滅，鼻緣於香而生鼻受，彼比丘復觀鼻受，如是思惟：『我鼻共香而生鼻受，若善不善，若記無記；我此鼻受，心莫共滅。』彼比丘若觀心壞，如是攀緣，數數習行，修取調心，善法熏心，無漏善法。
2. 99 “When sensation associated with the ear and the observation of sound cease, he will instead focus on sensations associated with the nose and the observation of smell. [F.121.a] As he notices and discerns the sensations of the nose and the associated smells, they may be virtuous, unvirtuous, determinate, or indeterminate. If he perceives that his mind changes along with the sensations of the nose, he will diligently accustom himself to that very observation, and so make his mind pliable. In this process he will practice virtuous and undefiled qualities.
爾時不動，舌攀緣味，此之攀緣，若善不善，若記無記。彼比丘證攀緣已，次觀察受若苦、若樂、不苦不樂。如是觀已，思惟憶念：『我此心者，為壞不壞？』又復觀察彼味攀緣所生之受，能破壞心。如是觀已，以不愁繩繫縛彼心在攀緣柱，如行修取，心若如是，舌受味愛所不能劫。
2. 100 “If the mind is unmoving, he will at this point proceed to focus on virtuous, unvirtuous, determinate, or indeterminate observations that are associated with the tongue. Thus, while perceiving such objects, he regards pleasant, painful, and neutral sensations, asking himself whether his mind is changed by them. If he notices that his mind is affected by the sensations that observe taste, he will tie his mind to the post of the object with the rope of resolution, thinking, ‘I shall not let my mind be carried off by the sensations of the tongue and craving.’ Thus, the monk will persevere with diligence. [B4]
又彼比丘觀彼身觸，如是身觸，共彼觸受縛攀緣柱，若善不善，若記無記。觀彼觸受：若心動壞復以縛於攀緣柱已，而調伏之，不復破壞。
2. 101 “Next, the monk will tie his mind to the post of the object of sensation associated with bodily touch, and thus notice virtuous, unvirtuous, and indeterminate events. If he sees that his mind is changed by the sensations of texture, he will tie it to the post of the object and thus make it pliable and unchanging.
又彼比丘次觀察意：意縛法受，若善不善，若記無記，見受意壞。彼比丘以不愁繩繫縛彼心在攀緣柱而調伏之，則不破壞。
2. 102 “The monk will then turn to the virtuous, unvirtuous, determinate, and indeterminate sensations that are associated with the phenomena that appear in, and are closely related to, the mind. If those sensations affect the mind, the monk will tie it to post of the object with the rope of motivation, thus making it pliable and unchanging.
彼比丘觀六境界身入受已，諦知五受，得不盡處；彼以智燈，觀眼觸受，覺何者受？
2. 103“When a monk who observes the sensations of the six objects associated with the body [F.121.b] perceives the actual emergence and exhaustion of those sensations, he will enter the fifth ground. 29 Using the lamp of knowing sensations that appear from contact involving the eye, he will ask himself, ‘What are these sensations that are felt and experienced?’
彼觀意識：緣生此受，意縛心取，一切世間愚癡凡夫，以分別火而自燒燃。此無受者，唯行聚生、唯行聚滅，因緣所縛。
2. 104 “The monk will then conclude that such sensations of the mental consciousness originate in dependence. Thus, he will think, ‘This sensation is closely connected to the mind, and the thoughts of the mind ruin all infantile, ordinary beings. The fire of thinking burns them. Here there is neither an agent nor anyone experiencing, and thus due to causes and conditions this very aggregate of formation arises and ceases.’
眼觸生受隨順觀已，隨順而行，彼不能取，心不動轉，不死不亂。
2. 105 “As he correctly sees and engages the sensations of contact that involve the eye, his mind will not be ruined nor shaken. In this way, he does not stain his mind or make it flawed.
又彼比丘觀察耳受。何者耳受？誰覺此受？彼見意識隨順繫縛：如此耳受，意共繫縛，依止彼意，此無作者亦無受者，因緣而生。如是耳受，非有作者、非有受者，唯有行聚因緣勢力，若生若滅。
2. 106 “Next, the monk will consider the sensations of the ear, and ask himself, ‘What is the experience and awareness of this sensation?’ He will then understand, ‘The sensation associated with the ear is closely connected to the mental consciousness. It abides in that close connection with the mind.’ Thus, he will think, ‘Here, there is neither sensor nor doer. Within the dependent origination of the sensations of the ear there is no agent or anyone experiencing, and so this empty aggregate of formation arises and ceases due to causes and conditions.
又彼比丘觀察鼻受，誰覺此受？彼觀察受：意識共縛，攀緣彼意，依止彼意，因彼因緣，隨順而生，唯有行聚，非有作者、非有受者，相續轉縛。觀鼻受已，離於受者。
2. 107 “The monk will also consider the sensations of the nose, wondering, ‘What is the experience and knowledge of this sensation?’ He will then see that the sensation is closely connected to the mental consciousness and, as he abides in that observation, he will think, ‘It emerges from causes and conditions and has the characteristics of experience. This empty aggregate of formation is not acted upon by an agent or experienced by anyone. Still, it manifests continuously.’ With this realization of the sensations of the nose he will conclude, ‘There is no agent, no one experiencing it, and nothing to impede it.’
又彼比丘次觀舌受，誰覺舌受？觀察此受，意識繫縛：如是舌受，依止彼意，彼縛攀緣，彼因緣生，非有作者、非有受者，更無別物，唯有行聚因緣力生。
2. 108 “The monk will further consider [F.122.a] the sensations of the tongue, wondering, ‘What is the experience and knowledge of sensations associated with the tongue?’ He will then think, ‘The sensation of the tongue is closely related to the mental consciousness, which supports it, connects to it, observes it, causes it, and relies upon it. It has no agent, no one experiencing it, and nothing to impede it. Thus, this aggregate of formation arises due to causes and conditions.’
又彼比丘觀身觸受，誰覺此受？此何誰受？如是觀察意識繫縛：如此身受，非有作者、非有受者，更無別物，唯有行聚因緣力轉。
2. 109 “The monk will then consider the sensation of bodily touch, wondering, ‘What is the experience and awareness of the sensation of bodily touch?’ He will then observe, ‘The sensation of the body is closely related to the mental consciousness. Here there is no agent, no one experiencing it, and nothing to interrupt it, and thus this empty aggregate of formation manifests due to causes and conditions.’
又彼比丘觀察意受，誰覺意受？觀察意受：意緣於法而生意識，三和合觸，觸共受生。譬如種種無量香物，眾多和合則生善香，此善香生，非是一因。此亦如是因緣和合，生一切受，非有作者、非有受者。譬如莖葉鬚馞等緣，蓮華名生，彼非一因。如是依眼，緣色、緣空、緣念、緣明，生眼觸受，依眼而生。如是受者，不從一生，非一物生，非一合生，非一相生，非聚集生，非應化生。
2. 110 “The monk will also consider mental sensations, wondering, ‘What is this experience and knowledge of mental sensations?’ He will then observe, ‘The mental consciousness arises based on the mind faculty and mental objects. Sensation appears simultaneously as these factors come together, just as when fine incense emerges when fragrant substances are mixed. Just like the incense is only produced when all the ingredients are there, sensations only arise from a nexus of causes and conditions. Here there is no agent and no one having an experience. For example, a so-called “lotus flower” manifests in dependence on petals, stamen, pistil, and pollen. It has no single cause. Likewise, sensations that ensue from visual contact manifest based on object, space, mental activity, and light. A sensation that arises from, and is supported by, the eye is not of one kind, not of one substance, and not of a single manifestation. [F.122.b] It does not endure but resembles a magical illusion.’
彼比丘如是如是諦求此受，如是如是生白淨法，如甘蔗汁，器中火煎，彼初離垢，名頗尼多；次第二煎則漸微重，名曰巨呂；更第三煎，其色則白，名白石蜜。此甘蔗汁，如是如是煎復更煎，離垢漸重，乃至色白。比丘如是緣器智火，以煎相續心甘蔗汁，初始禪觀，如頗尼多；次復第二，則如巨呂；次復第三，如白石蜜。如是比丘心相續法，以智火煎，則成無漏鮮白之法，離垢不雜，出世法生，出於生死，鮮白離垢，猶如洗衣。
2. 111 “The further the monk thus examines reality, the more virtuous qualities he will manifest. To give an analogy, when sugarcane is placed in a vessel and boiled over fire, it melts and will display impurities. This is what is known as ‘impure molasses.’ When it is boiled a second time, the substance becomes pure and is then recognized as molasses. When boiled a third time, the molasses will become extremely pure. Similarly, just as sugarcane is boiled to become utterly free from impurities, a monk will boil the sugarcane of his mind stream within the vessel of observation by means of the fire of wakefulness. The first concentration is like the production of impure molasses. The attainment of the second concentration is like the purified molasses. As the monk in this way continues to boil his mind under the fire of wakefulness, his undefiled qualities will become utterly pure, stainless, and flawless. He will turn away from karmic action and become stainless, unblemished, and pure.
又彼比丘更以異法，微細觀受：眼觸生受，有麁有細，垢重不輕，與癡相隨，某眾生受，彼某甲受，勝故能壞，餘殘少在，彼不依止。如是耳受、鼻受、舌受、身受、意受。
2. 112 “Furthermore, the monk will consider these sensations in an extremely subtle way. Thus, when a stained and ignorant sensation, whether subtle or coarse, arises due to visual contact, he will perceive it as a coarse sensation and expel it, relinquish it, and render it a residual. The same applies to the sensations of the ear, nose, tongue, and body.
彼比丘如是修已，受觀成就，魔軍欲壞。彼地夜叉轉復歡喜，如是上聞虛空夜叉；彼地夜叉、虛空夜叉聞四大王；彼地夜叉、虛空夜叉、彼四大王聞四天王；彼地夜叉、虛空夜叉及四大王，并四天王向帝釋說。時，帝釋王即乘白象堙羅槃那，向炎摩天歡喜心說，具足如前。彼炎摩天聞帝釋說，心生歡喜，以種種色天寶妙鬘莊嚴之具香莊嚴身，乘種種乘，可愛聲觸味色香等，種種可愛不可說樂，心大歡喜。炎摩天眾向兜率天四萬由旬，七寶殿舍勝妙光明種種宮室，意分別城一萬由旬，名無漏樂菩薩坊巷，彌勒世尊住在彼處，有諸菩薩五百人俱。彼炎摩天到世尊所，心大歡喜，正天衣服在於一肩，右膝著地合掌禮已，合掌於額而作是言：『天今當知：閻浮提中業地之處，依閻浮提某國某村某聚落中某善男子，如是種姓，如是名字，剃除鬚髮被服法衣，正信出家，持戒修行，恭敬尊長，獲得第四求無漏善，諦見受地，破壞魔眾，堅牢善作正法橋梁，開顯白法，令彼魔分無有威力，天朋增長，有大勢力。如我今者向天所說。』
2. 113“When a monk thus perseveres enthusiastically and vanquishes the armies of the māras, the terrestrial and the celestial yakṣas will convey this news to the Four Great Kings. The terrestrial yakṣas, the celestial yakṣas, and the Four Great Kings will then inform the gods of the realm of the Four Great Kings. Thereafter the terrestrial yakṣas, the celestial yakṣas, the Four Great Kings, [F.123.a] and the gods of the realm of the Four Great Kings will bring the message to Śakra, ruler of the gods. Delighted, Śakra will mount his elephant, Airāvaṇa, and so bring the news to the gods of the Heaven Free from Strife, who will receive his message with delight. Taking up numerous jewels, they will adorn their bodies with divine garlands and perfumes. With ravishing and incomparably delightful sounds, textures, sights, and scents they will, by the force of their joy, journey to the Heaven of Joy with its mansions, palaces, and cities built of the seven precious substances. Spanning forty thousand leagues, the divine city known as Mānasaṅkalpa contains the bodhisattva mansion called Nirāsravarati. Measuring ten thousand leagues, this is the residence of the blessed Maitreya and five hundred bodhisattvas. As they arrive there, the gods of the Heaven Free from Strife will joyfully drape their robes over one shoulder, kneel on the ground, and with bowed heads and joined palms say, ‘Divine one, we wish to convey to you that while remaining on the ground of karmic action in Jambudvīpa, the noble son, who goes by the name of so-and-so and is of such and such a village, town, and family, has shaved off his hair and beard, and faithfully gone forth from the household to become a homeless mendicant. He perseveres in his practices and venerates his master. He investigates the reality of undefiled qualities, and he has now gone from the third ground to the fourth, known as seeing the reality of sensation. He is conquering the forces of the māras and stabilizing his progress in the Dharma. He teaches virtuous qualities, despises the forces of the māras, and increases the forces of the gods.’ [F.123.b]
彌勒世尊如是聞已，向炎摩天如是說言：『天朋有力，魔分劣弱，正法朋長，煩惱縛緩，魔軍戰動，我聞歡喜。』
2. 114 “When Maitreya hears from the gods of the Heaven Free from Strife that the forces of the gods are flourishing, he will speak as follows: ‘O gods, how delightful, how utterly delightful that he is bringing down the forces of the māras while rousing the forces of the sacred Dharma —that he is achieving liberation from the afflictions while conquering the māras.’
