English
English version: 'Good roots' are also called 'renunciation,' and the first Dhyana (state of meditative absorption) is also called 'renunciation.' But in this context, I mean that the first Dhyana is called 'renunciation.' Therefore, if one contemplates renunciation, one can develop a deep interest, faith, and abiding in renunciation, and generate superior understanding. That is, when a noble disciple thoughtfully contemplates this renunciation with attention (Manasikara) accompanied by superior understanding, they will generate a compliant mind, compliant faith, compliant desire, and compliant mental understanding; they have already understood, and will understand. Therefore, it is said that they develop a deep interest, faith, and abiding in renunciation. Having superior understanding, not shrinking back, and being constantly at ease means that when a noble disciple thoughtfully contemplates this renunciation with attention accompanied by praise, their heart delights in abiding, conforming to entering. Therefore, it is said that they do not shrink back and are constantly at ease. The mind does not dislike or denigrate, and functions spontaneously, means that when a noble disciple thoughtfully contemplates this renunciation with attention accompanied by praise, unlike with desires, the mind does not delight in abiding, but dislikes, denigrates, subdues, and opposes. Therefore, it is said that the mind does not dislike or denigrate, and functions spontaneously. Their heart is joyful means that at that time, the noble disciple's heart is joyful, without labor, without harm, and accomplishes the Dharma of non-weariness. Therefore, it is said that their heart is joyful. Easy to cultivate means that at that time, the noble disciple cultivates repeatedly, attends repeatedly, and cultivates accordingly. Therefore, it is called easy to cultivate. Well-cultivated means that at that time, the noble disciple cultivates diligently, firmly, respectfully, and attentively because of the cause, the gateway, the reason, and the practice. Therefore, it is called well-cultivated. One is liberated from all the outflows (Asrava), harm, and heat arising from the conditions of desires, and having arisen from them, is liberated from bondage, means that because of this cause, the noble disciple is liberated in their heart from desires, and having arisen from them, is liberated from bondage. Therefore, it is said that one is liberated from all the outflows, harm, and heat arising from the conditions of desires, and having arisen from them, is liberated from bondage. One does not experience the feelings arising from those causes and conditions means that regarding desires, if one has not severed or fully understood them, one will experience painful feelings; if one has severed and fully understood them, one will not experience painful feelings. Therefore, it is said that one does not experience the feelings arising from those causes and conditions. This is called renunciation of desires.' --------------------------------------------------------------------------------
Chinese
。问：今于此中何谓出离？答：永断诸欲亦名出离、超过诸欲亦名出离、舍离尘俗亦名出离、色界善根亦名出离、初静虑亦名出离，今此义中意说初静虑名出离。于恚无恚者，问：恚云何？答：恚亦名恚、恚界亦名恚，今此义中意说恚界名恚。问：无恚云何？答：无恚亦名无恚、无恚界亦名无恚、慈心定亦名无恚，今此义意说慈心定名无恚。于害无害者，问：害云何？答：害亦名害、害界亦名害，今此义中意说害界名害。问：无害云何？答：无害亦名无害、无害界亦名无害、悲心定亦名无害，今此义中意说悲心定名无害。于色无色者，问：色云何？答：色亦名色、色界亦名色、四静虑亦名色，今此义中意说四静虑名色。问：无色云何？答：无色亦名无色、无色界亦名无色、四无色亦名无色，今此义中意说四无色名无色。诸有多闻圣弟子众具猛利见者，如前说。若念有身者，有身亦名有身、五取蕴亦名有身，今此义中意说五取蕴名有身。便于有身心不趣入等，如前欲说。若念有身灭者，有身灭亦名灭、择灭亦名灭，今此义中意说择灭名灭非余。 说一切有部集异门足论卷第十四 此卷宋本第八幅第八九行云，彼色界天中有起(之下便云)坏命终彼色界天(乃至)第九幅原五行补特伽罗复(之下便云)已往生 现代汉语译本 问：现在这里面，什么是出离（Nirvana）？答：永远断绝各种欲望也叫做‘出离’，超越各种欲望也叫做‘出离’，舍弃尘世的习俗也叫做‘出离’，善根（kusala-mula）也叫做‘出离’，初禅（prathama-dhyana）也叫做‘出离’，现在这里的意思是说初禅叫做‘出离’。对于嗔恚没有嗔恚，问：嗔恚是什么？答：嗔恚也叫做‘嗔恚’，嗔恚界（dvesa-dhatu）也叫做‘嗔恚’，现在这里的意思是说嗔恚界叫做‘嗔恚’。问：没有嗔恚是什么？答：没有嗔恚也叫做‘没有嗔恚’，无嗔恚界（advesa-dhatu）也叫做‘没有嗔恚’，慈心定（maitri-samadhi）也叫做‘没有嗔恚’，现在这里的意思是说慈心定叫做‘没有嗔恚’。对于伤害没有伤害，问：伤害是什么？答：伤害也叫做‘伤害’，伤害界（vihesa-dhatu）也叫做‘伤害’，现在这里的意思是说伤害界叫做‘伤害’。问：没有伤害是什么？答：没有伤害也叫做‘没有伤害’，无伤害界（avihisa-dhatu）也叫做‘没有伤害’，悲心定（karuna-samadhi）也叫做‘没有伤害’，现在这里的意思是说悲心定叫做‘没有伤害’。对于色没有色，问：色是什么？答：色也叫做‘色’，色界（rupa-dhatu）也叫做‘色’，四禅（catuh-dhyana）也叫做‘色’，现在这里的意思是说四禅叫做‘色’。问：没有色是什么？答：没有色也叫做‘没有色’，无色界（arupa-dhatu）也叫做‘没有色’，四无色定（catuh-arupa-samapatti）也叫做‘没有色’，现在这里的意思是说四无色定叫做‘没有色’。诸位听闻广博的圣弟子们，如果具备猛利的见解，就像前面所说的那样。如果念及有身体，有身体也叫做‘有身体’，五取蕴（panca-upadanakkhandha）也叫做‘有身体’，现在这里的意思是说五取蕴叫做‘有身体’。对于有身体，心不趋入等等，就像前面想要说的那样。如果念及有身体的灭亡，有身体的灭亡也叫做‘灭亡’，择灭（pratisankhya-nirodha）也叫做‘灭亡’，现在这里的意思是说择灭叫做‘灭亡’，而不是其他的灭亡。 《说一切有部集异门足论》卷第十四 这一卷宋本第八幅第八九行说，那**天中有生起（下面就说）坏命终那**天（乃至）第九幅原五行补特伽罗（pudgala）又（下面就说）已经往生
English
English version Question: Now, within this context, what is meant by 'escape' (Nirvana)? Answer: The complete cessation of all desires is also called 'escape,' surpassing all desires is also called 'escape,' abandoning worldly customs is also called 'escape,' wholesome roots (kusala-mula) are also called 'escape,' the first dhyana (prathama-dhyana) is also called 'escape.' In this context, it specifically refers to the first dhyana as 'escape.' Regarding non-anger towards anger, Question: What is anger? Answer: Anger is also called 'anger,' the realm of anger (dvesa-dhatu) is also called 'anger.' In this context, it specifically refers to the realm of anger as 'anger.' Question: What is non-anger? Answer: Non-anger is also called 'non-anger,' the realm of non-anger (advesa-dhatu) is also called 'non-anger,' loving-kindness concentration (maitri-samadhi) is also called 'non-anger.' In this context, it specifically refers to loving-kindness concentration as 'non-anger.' Regarding non-harm towards harm, Question: What is harm? Answer: Harm is also called 'harm,' the realm of harm (vihesa-dhatu) is also called 'harm.' In this context, it specifically refers to the realm of harm as 'harm.' Question: What is non-harm? Answer: Non-harm is also called 'non-harm,' the realm of non-harm (avihisa-dhatu) is also called 'non-harm,' compassion concentration (karuna-samadhi) is also called 'non-harm.' In this context, it specifically refers to compassion concentration as 'non-harm.' Regarding form and formlessness, Question: What is form? Answer: Form is also called 'form,' the realm of form (rupa-dhatu) is also called 'form,' the four dhyanas (catuh-dhyana) are also called 'form.' In this context, it specifically refers to the four dhyanas as 'form.' Question: What is formlessness? Answer: Formlessness is also called 'formlessness,' the realm of formlessness (arupa-dhatu) is also called 'formlessness,' the four formless attainments (catuh-arupa-samapatti) are also called 'formlessness.' In this context, it specifically refers to the four formless attainments as 'formlessness.' Those well-learned noble disciples who possess sharp insight, as previously mentioned. If mindful of having a body, having a body is also called 'having a body,' the five aggregates of clinging (panca-upadanakkhandha) are also called 'having a body.' In this context, it specifically refers to the five aggregates of clinging as 'having a body.' Regarding the mind not inclining towards having a body, and so on, as previously intended to be said. If mindful of the cessation of having a body, the cessation of having a body is also called 'cessation,' selective cessation (pratisankhya-nirodha) is also called 'cessation.' In this context, it specifically refers to selective cessation as 'cessation,' and not any other cessation. 《Abhidharma-samuccaya-pada-sastra》by Sarvastivada, Volume 14 This volume, Song Dynasty edition, scroll 8, lines 8 and 9, says, 'In that ** heaven, there arises (below it says) destruction and death in that ** heaven (and so on) scroll 9, original 5 lines, the individual (pudgala) again (below it says) has already been reborn.' --------------------------------------------------------------------------------
Chinese
色界(乃至)第十一幅第七行生异熟业身(之下便云)次有作是言说(等)。 如是三节，文断义绝不相连续。今捡二本，则宋本错将生异熟业身(之下)坏命终彼色界天(乃至)补特伽罗复(等)凡三十四行之文，进而写之于彼色界天中。有起(之下)却将中有起(之下)已往生色界(乃)生异熟业身(等)三十四行之文，退而写之于补特伽罗复(之下)。致令如是。今依二本进退而正之。 第十二幅原六行善现天中所有无(之下)，国本宋本并脱覆无记(乃至)便于诸欲心(等)凡三十五行之文，今依丹本足之。 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第十五 尊者舍利子说 三藏法师玄奘奉 诏译 六法品第七之一 时舍利子复告众言：“具寿当知，佛于六法自善通达，现等觉已，为诸弟子宣说开示。我等今应和合结集，佛灭度后勿有乖诤，当令随顺梵行法律久住，利乐无量有情，哀愍世间诸天人众，令获殊胜义利安乐。” 六法云何？此中有二嗢柁南颂。初嗢柁南曰： 初六法十种， 谓内外识触， 及受想思爱， 退不退各六。 有六内处、六外处、六识身、六触身、六受身、六想身 现代汉语译本： （乃至）第十一幅第七行‘生异熟业身’（之下便说）‘次有作是言说’（等）。 像这样三节，文字断开，意义也不连贯。现在检查两个版本，发现宋本错误地将‘生异熟业身’（之下）‘坏命终彼**天’（乃至）‘补特伽罗复’（等）总共三十四行的文字，向前抄写到了‘**天中。有起’（之下），却将‘中有起’（之下）‘已往生**（乃）生异熟业身’（等）三十四行的文字，向后抄写到了‘补特伽罗复’（之下）。导致了这样的错误。现在根据两个版本，前后调整并改正。 第十二幅原六行‘善现天中所有无’（之下），国本和宋本都脱漏了‘覆无记’（乃至）‘便于诸欲心’（等）总共三十五行的文字，现在根据丹本补足。 《大正藏》第26册 No. 1536 《阿毗达磨集异门足论》 《阿毗达磨集异门足论》卷第十五 尊者舍利子（Sariputra）说 三藏法师玄奘（Xuanzang）奉 诏译 六法品第七之一 这时，舍利子（Sariputra）又告诉大家说：‘诸位具寿（Ayusmat），应当知道，佛陀对于六法已经完全通达，现证等觉之后，为诸位弟子宣说开示。我们现在应当和合结集，佛陀灭度之后不要有乖违争论，应当使随顺梵行（brahmacarya）的法律长久住世，利益安乐无量的有情（sattva），哀悯世间诸天（deva）人众，使他们获得殊胜的义利安乐。’ 六法是什么呢？这里有两首嗢柁南（udana）颂。第一首嗢柁南说： ‘初六法十种， 谓内外识触， 及受想思爱， 退不退各六。’ 有六内处（ayatana）、六外处（ayatana）、六识身（vijnanakaya）、六触身（sparshakaya）、六受身（vedanakaya）、六想身（samjnankaya）。
English
English version: (Even) in the eleventh fascicle, seventh line, 'born of resultant karma body' (below it says) 'next there is such speech' (etc.). Like these three sections, the text is broken and the meaning is not continuous. Now examining two versions, it is found that the Song version mistakenly copied the thirty-four lines of text from 'born of resultant karma body' (below) 'destroyed life ends in that ** heaven' (up to) 'pudgala (pudgala) again' (etc.), forward to 'in that ** heaven. There is arising' (below), but copied the thirty-four lines of text from 'in between arising' (below) 'already born ** (until) born of resultant karma body' (etc.), backward to 'pudgala (pudgala) again' (below). This caused such errors. Now, according to the two versions, adjust and correct them back and forth. In the twelfth fascicle, original six lines, 'all that is without in the Suddhavasa (Suddhavasa) heaven' (below), both the Guobon and Song versions omitted the thirty-five lines of text from 'covered and unremembered' (up to) 'convenient for all desires of the mind' (etc.). Now, according to the Dan version, supplement them. Taisho Tripitaka Volume 26, No. 1536 Abhidharma Sangiti-paryaya-pada-sastra Abhidharma Sangiti-paryaya-pada-sastra, Volume Fifteen Said by Venerable Sariputra (Sariputra) Tripitaka Master Xuanzang (Xuanzang), by Imperial Order, translated Chapter Seven, Part One: Six Dharmas At that time, Sariputra (Sariputra) again told the assembly: 'Venerable Ayusmat (Ayusmat), you should know that the Buddha has fully understood the six dharmas, and after realizing perfect enlightenment, he proclaimed and revealed them to all disciples. We should now harmoniously gather and compile them, and after the Buddha's parinirvana (parinirvana), there should be no disagreements or disputes. We should ensure that the laws that accord with the brahmacarya (brahmacarya) will abide for a long time, benefiting and bringing happiness to countless sentient beings (sattva), and have compassion for all the devas (deva) and humans in the world, enabling them to obtain supreme benefit, advantage, peace, and happiness.' What are the six dharmas? Here are two udana (udana) verses. The first udana says: 'The initial six dharmas are ten kinds, namely, internal and external sense bases, consciousness, contact, as well as feeling, perception, thought, and craving; each of the regressing and non-regressing has six.' There are six internal sense bases (ayatana), six external sense bases (ayatana), six bodies of consciousness (vijnanakaya), six bodies of contact (sparshakaya), six bodies of feeling (vedanakaya), and six bodies of perception (samjnankaya). --------------------------------------------------------------------------------