Chinese
得也)，有三行：有想、想灭、觉相应。彼护乐者，鞞疑呵破罗想天(果实天也)，首阿跋娑护乐生，是故护彼。如上中下果实，知阿先如萨倕(都戈反，无想)、净居彼果实。第四禅下中上功大生彼(下生无果天、中生福光、上生果实天也)以此想灭，俱生无想天(披罗门谓涅槃者)。彼念想识灭，彼想谓结尽。无复垢，唯有色身行身一处(猗灭行往故不免生老，故曰行身有四事)彼死起想生来(披罗门自谓此天为般涅槃，知命将终谓圣见欺，故生恶道也)。 问：云何净居名？ 答：净居者，修提舍(善见天)、须提舍那(善好见)、鞞首陀(清净天，上中下也。修妒路也)。净居名诸结尽，此功德名耳。 问：五净居地，何以说三？ 答：清净阿鞞丽舍(卢鸡反)、阿答波、阿迦贰吒(一究竟天上之上中下也。空定亦上中下三天，阿那含生之，并八天也，修妒路)。无所触、无熟、一究竟，此三清净知。分清净为三故，有五色说色界。 问：云何无色界？ 答：无色界，已说上分别无色界。已说彼分别，来生无色界。是无色界，是间正受，然后生彼。如是作已，道果有如稻穬子成果实。 婆素跋陀三法次三说二度尽。 四阿含暮抄解第九(第三之三也) 现代汉语译本 （关于‘得’的含义），有三种境界：有想、想灭、觉相应。那些守护快乐的人，会生到鞞疑呵破罗想天（果实天），首先是首阿跋娑护乐生，所以守护他们。如同上面、中间、下面的果实，知道阿先如萨倕（无想），以及净居天，他们也在果实天。第四禅的下、中、上等功德，会生到功大生天（下生无果天、中生福光天、上生果实天）。凭借这种想灭，一同生到无想天（外道婆罗门认为这是涅槃）。在那里，念想识灭尽，这种想被认为是结的终结。不再有垢染，只有色身和行身存在于一处（因为依靠灭行而往生，所以无法避免生老，因此说行身有四件事）。他们死后，又会生起想，再次到来（婆罗门自认为此天是般涅槃，知道寿命将尽时，认为自己被圣者欺骗，因此堕入恶道）。 问：什么是净居天的含义？ 答：净居天包括修提舍（善见天）、须提舍那（善好见天）、鞞首陀（清净天，有上中下之分，是修妒路）。净居天的含义是诸结尽，这是功德的名称。 问：五净居地，为什么只说三个？ 答：清净阿鞞丽舍、阿答波、阿迦贰吒（一究竟天上之上中下。空定也有上中下三天，阿那含生于此，共八天，是修妒路）。无所触、无熟、一究竟，这三种清净要知道。因为将清净分为三类，所以有五色的说法。 问：什么是无**？ 答：关于无**，已经在上面分别说明了无**。已经说明了那些分别，来生无**。这就是无**，是中间的正受，然后生到那里。像这样做了之后，道果就像稻子的外壳一样，最终成就果实。 婆素跋陀的三法，依次说了三次，两次都说尽了。 四阿含暮抄解第九（第三之三）
English
English version (Regarding the meaning of 'attainment'), there are three states: with thought, cessation of thought, and correspondence with awakening. Those who cherish pleasure are born in the Veghāpanna-saññā-deva (Fruitful Heavens), first born in Subhābha-rakkhita, therefore they cherish them. Like the upper, middle, and lower fruits, know the Asaññasattas (without thought) and the Śuddhāvāsa (Pure Abodes) are also in the Fruitful Heavens. The lower, middle, and upper merits of the Fourth Dhyana lead to birth in the Great Fruit Heavens (lower born in Aviha Heaven, middle born in Atappa Heaven, upper born in Fruitful Heavens). Through this cessation of thought, they are born together in the Asaññasatta Heaven (which the Brahmins consider Nirvana). There, thought, perception, and consciousness cease; this thought is considered the end of fetters. There are no more defilements, only the material body and the body of action remain in one place (because relying on the cessation of action to be reborn, they cannot avoid birth and old age, therefore it is said that the body of action has four aspects). After they die, thought arises again, and they come again (the Brahmins consider this heaven to be Parinirvana, but when they know their life is ending, they think they have been deceived by the saints, and therefore fall into evil paths). Question: What is the meaning of the name 'Śuddhāvāsa' (Pure Abodes)? Answer: The Śuddhāvāsa includes Sudassana (Good-Looking Heaven), Sudassī (Good-Seeing Heaven), and Akanittha (Pure Heaven, with upper, middle, and lower levels, it is a Sutra). The meaning of Śuddhāvāsa is the end of all fetters; this is the name of merit. Question: Why are only three of the five Śuddhāvāsa grounds mentioned? Answer: The pure Aviha, Atappa, and Akanittha (the upper, middle, and lower of the highest Akanittha Heaven. The Formless Realms also have upper, middle, and lower three heavens, the Anagami is born there, totaling eight heavens, it is a Sutra). Without touch, without ripening, the highest Akanittha, these three pure states should be known. Because purity is divided into three categories, there is the saying of five colors. Question: What is without **? Answer: Regarding without **, the distinctions of without ** have already been explained above. Those distinctions have already been explained, coming to be born without **. This is without **, it is the intermediate correct reception, and then born there. After doing this, the fruit of the path is like the husk of rice, ultimately achieving the fruit. Vasubhadra's three dharmas were spoken three times in succession, and both times were completely explained. Ninth Commentary on the Evening Copy of the Four Agamas (Third of the Third) -------------------------------------------------------------------------------- 问：已说阴、界，云何为处？
Chinese
答：处，更乐、异学、解脱处(修妒路)。更乐处、异学处、解脱处，此三处依，义如天处。若出家殷勤，彼此得睹见恐惧，是故处。 问：云何是谁处？ 答：功德、恶、俱(修妒路)。彼功德解脱处、恶异学处、俱更乐处，此着意而行恶，清净意发功德行。 问：云何更乐处？ 答：更乐处，近着、不近着、行不行(修妒路)。更乐处，近着行、不近着行、无行行，是义此间因缘说，如相应即是行，近着此行，是故近着行。如是不近着行知。 问：云何近着行？ 答：近着行者，鼻、舌、更乐(修妒路)。鼻、舌、更乐，此是着行。鼻香入鼻内而受香，香是鼻行。虽花在远，花香犹入鼻而受香。香亦是色。若北风，香至南而不还北，是故花香入鼻受。味亦如是，味着舌已而受味，不在器中。如是更乐，更乐身根，是亦入行：细滑、重轻、软坚、卒寒热(细滑八事)，以此以此行着受，是故近着行。 问：云何不近着行？ 答：眼、耳、意(修妒路。问已下十一字，其人着)。眼、耳、意，此三不近着行。 问：眼亦少着受境界；耳亦如是，耳入蚊蚋声受；意亦无色，当云何知不近着行？ 答：以是故不近 现代汉语译本 问：既然已经讲了阴（蕴）、界（处），什么是处（ayatana）呢？ 答：处，指的是更乐处、异学处、解脱处（修妒路，即经文）。更乐处、异学处、解脱处，这三种处所依据的道理，就像天处一样。如果出家人精进修行，彼此能够看到并心生恐惧，这就是处。 问：什么是谁的处（ayatana）呢？ 答：是功德、恶、俱（修妒路，即经文）。功德是解脱处，恶是异学处，俱是更乐处。执着于此就会行恶，清净意念会引发功德之行。 问：什么是更乐处呢？ 答：更乐处，指的是近着、不近着、行不行（修妒路，即经文）。更乐处，指的是近着行、不近着行、无行行。这个道理在这里根据因缘来说明，如相应就是行，近着于此行，所以是近着行。像这样，不近着行也应该知道。 问：什么是近着行呢？ 答：近着行指的是鼻、舌、更乐（修妒路，即经文）。鼻、舌、更乐，这些是着行。鼻子闻到香气进入鼻内而感受香，香气是鼻子的行境。即使花在远处，花香仍然进入鼻子而被感受。香气也是色（rupa）。如果北风吹来，香气到达南方而不会返回北方，所以花香进入鼻子被感受。味道也是这样，味道附着在舌头上而被感受，而不是在容器中。像这样，更乐是身体的根，这也是入行：细滑、重轻、软坚、卒寒热（细滑八事），用这些来行着受，所以是近着行。 问：什么是不近着行呢？ 答：眼、耳、意（修妒路，即经文。问已下十一字，其人着）。眼、耳、意，这三个是不近着行。 问：眼睛也稍微执着于感受境界；耳朵也是这样，耳朵听到蚊蚋的声音而感受；意（manas）也没有颜色，应当如何知道是不近着行呢？ 答：正因为如此，才是不近着。
English
English version Question: Having spoken of skandha (aggregates) and ayatana (spheres), what are the ayatana? Answer: Ayatana refers to more pleasurable places, heretical places, and places of liberation (Sutra). More pleasurable places, heretical places, and places of liberation – these three places are based on principles like the heavenly abodes. If monks are diligent in practice and can see each other and feel fear, that is ayatana. Question: Whose ayatana are they? Answer: They are of merit, demerit, and both (Sutra). Merit is the place of liberation, demerit is the place of heretical learning, and both are more pleasurable places. Attachment to these leads to evil deeds, while pure intention gives rise to meritorious actions. Question: What are more pleasurable places? Answer: More pleasurable places refer to near attachment, non-near attachment, and action or non-action (Sutra). More pleasurable places are near-attaching actions, non-near-attaching actions, and actions without action. This principle is explained here based on conditions; correspondence is action, and near attachment to this action is near-attaching action. Likewise, non-near-attaching action should be understood. Question: What are near-attaching actions? Answer: Near-attaching actions refer to the nose, tongue, and more pleasurable (Sutra). Nose, tongue, and more pleasurable – these are attaching actions. The nose smells a fragrance entering it and experiences the fragrance; fragrance is the object of the nose. Even if the flower is far away, its fragrance still enters the nose and is experienced. Fragrance is also rupa (form). If the north wind blows, the fragrance reaches the south but does not return north, so the flower's fragrance enters the nose and is experienced. Taste is also like this; taste attaches to the tongue and is experienced, not in a container. Likewise, more pleasurable is the body's root, and this is also entering action: fine smoothness, heaviness and lightness, softness and hardness, sudden cold and heat (the eight qualities of fine smoothness), using these to act with attachment and experience, so it is near-attaching action. Question: What are non-near-attaching actions? Answer: Eye, ear, and mind (Sutra. The eleven characters following the question indicate that the person is attached). Eye, ear, and mind – these three are non-near-attaching actions. Question: The eye also slightly attaches to experiencing objects; the ear is also like this, the ear hears the sound of mosquitoes and experiences it; the mind (manas) also has no color, how should it be known that they are non-near-attaching actions? Answer: Precisely because of this, they are non-near-attaching. -------------------------------------------------------------------------------- 着说。所谓不近着界受。 问：云何齐限不近着？
Chinese
答：无齐限。此间月，在四十千俞旬住受见、或五里处住，随力根见在，故近着行。不近着行，但界见受。不蜱(逋鸡反)入眼受，即离则受。如是耳，离受声，不逼耳得受声，是亦随根力受。意无色，无有远近，是故不近着行说。 问：云何无行？ 答：无行，己、他、受无受(修妒路)。己受、他受、无受，此无行。彼己受者，色为首。他受者，及余六：色、声、香、味、细滑(其人云宜有声)。无受，墙为首。螺声、优钵香为首，等无有行，是故无行。此是余行无有因缘，此是五界无因缘，有是他因缘，法义多。 问：已说无行行更乐处，云何异学处？ 答：异学处者，一处、险伪、无义论(修妒路)。一处义论、险伪义论、无义义论，此略要异学处三，一义。彼一处义论，名如因提幢幡竿，八人举在中。或有说禘跋达提持来，或言天与谛在中不独举(一人言)，虽多无一人不得举(虽多已下更答独举)，作如是说，一处义论。何以故义有三？前因缘报(一人言也，言专前世所为也)，现在人所造(其一人言，若专前世，何用现在所造然也)，他喜与财(其一人喜施，财天使之言然也)。此中因缘，至此现一处义论。险 现代汉语译本：这样说。所谓不接近界限而感受。 问：怎样才算齐整地限制而不接近地感受呢？ 答：没有齐整的限制。这边的月亮，在四十千俞旬（Yojana，古印度长度单位）的地方住着，感受和看见；或者在五里处住着，随着根（感官）的力量看见存在，所以是接近地感受。不接近地感受，只是界限的看见和感受。不被灰尘进入眼睛而感受，离开灰尘就能感受。像这样耳朵也是，离开就能感受声音，不逼近耳朵就能得到感受声音，这也是随着根的力量感受。意（意识）没有颜色，没有远近，所以说是不接近地感受。 问：怎样是无行（没有运动）呢？ 答：无行，自己、他人、感受没有感受（修妒路，Sutra，经）。自己感受、他人感受、没有感受，这是无行。那自己感受，以色（Rupa，物质）为首。他人感受，以及其余六种：色、声（Shabda，声音）、香（Gandha，气味）、味（Rasa，味道）、细滑（触觉）。没有感受，以墙为首。螺声、优钵（Utpala，蓝色莲花）香为首，等等没有运动，所以是无行。这是其余的运动没有因缘，这是五界没有因缘，有的是其他因缘，法义很多。 问：已经说了无行，运动更有乐趣的地方，怎样是异学处（不同的学习之处）？ 答：异学处，一处、险伪、无义论（修妒路，Sutra，经）。一处义论、险伪义论、无义义论，这简要地说是异学处三种，一个意义。那一处义论，名字像因提（Indra，帝释天）的幢幡竿，八个人举着在中间。或者有人说禘跋达（Devadatta，提婆达多）提着来，或者说天给予的真理在中间，不是独自举起（一个人说），即使人多，没有一个人也不能举起（即使人多以下是进一步回答独自举起），像这样说，是一处义论。为什么义理有三种？前世因缘的报应（一个人说，说的是专指前世所为），现在人所造作的（另一个人说，如果专指前世，何必现在造作呢），他人喜欢给予财物（另一个人喜欢施舍，财物是天使之言）。这其中的因缘，到此显现一处义论。险伪