Chinese
所集、从识所灭。此人于诸根隐密之门不能守护，食不知量，初夜后夜常不睡眠勤行诸恶，不修奢摩他、毗钵舍那，于不如理作意中而乃修作。此等之人，故极痴冥。至谢灭已，当复云何，谓作象马驼驴、羊鹿牛及猪等。由此因故，其事如是。 又问：何因有不极贪者？答：谓若有人于无贪善根中近习修作，于贪不善根中不近习修作。于出离想、出离因、出离寻而乃近习亦复修作，于其欲想、欲因、欲寻不勤修作。于诸世间不庄严受用勤行修作，于庄严受用不勤修作。于诸善法常所思惟，于三摩地勤行修作，于不善法而不修作。守护诸根隐密之门，饮食知量，初夜后夜常不睡眠勤行诸善，修奢摩他，毗钵舍那，于如理作意中勤行修作，于不如理作意中而不修作。此等之人，不极贪爱。至谢灭已，当复云何？谓作仙人及出家人、诸长者等，或生色界天中。由此因故，其事如是。 又问：何因有不极瞋者：答：谓若有人于无瞋善根中近习修作，于瞋不善根中不近习修作。于无瞋想、无瞋因、无瞋寻而乃近习亦复修作，于其瞋想、瞋因、瞋寻不勤修作。常修慈心三摩地行，于非处起瞋而亦不作。于不害法勤行修作，于损害法而不修作。守护诸根隐密之门，饮食知量，初夜后夜常不睡眠勤行诸善，修奢摩他、毗钵 现代汉语译本： 所聚集的（恶业），从意识中消灭。这个人对于诸根（眼、耳、鼻、舌、身、意）的隐秘之门不能守护，饮食不知节制，初夜和后夜常常不睡觉而勤奋地做各种恶事，不修习奢摩他（止，禅定）、毗钵舍那（观，智慧），对于不如理的作意（不如法的思考）却加以修习。这样的人，就会极其愚痴昏昧。到死亡结束之后，将会怎么样呢？将会转生为象、马、骆驼、驴、羊、鹿、牛以及猪等畜生。因为这样的原因，事情就是这样。 又问：什么原因导致人不那么贪婪呢？答：如果有人对于无贪的善根经常亲近修习，对于贪婪的不善根不亲近修习。对于出离的想法、出离的原因、出离的寻求经常亲近并且修习，对于欲望的想法、欲望的原因、欲望的寻求不勤奋修习。对于世间的各种不庄严的事物勤奋地受用和修习，对于庄严的事物不勤奋受用和修习。对于各种善法经常思考，对于三摩地（禅定）勤奋地修习，对于不善法不修习。守护诸根的隐秘之门，饮食有节制，初夜和后夜常常不睡觉而勤奋地做各种善事，修习奢摩他（止，禅定）、毗钵舍那（观，智慧），对于如理的作意（如法的思考）勤奋地修习，对于不如理的作意（不如法的思考）不修习。这样的人，就不会极其贪爱。到死亡结束之后，将会怎么样呢？将会转生为仙人以及出家人、各位长者等，或者生到**天中。因为这样的原因，事情就是这样。 又问：什么原因导致人不那么嗔恨呢？答：如果有人对于无嗔的善根经常亲近修习，对于嗔恨的不善根不亲近修习。对于无嗔的想法、无嗔的原因、无嗔的寻求经常亲近并且修习，对于嗔恨的想法、嗔恨的原因、嗔恨的寻求不勤奋修习。经常修习慈心三摩地（禅定）的修行，对于不应该产生嗔恨的地方也不产生嗔恨。对于不损害的法勤奋地修习，对于损害的法不修习。守护诸根的隐秘之门，饮食有节制，初夜和后夜常常不睡觉而勤奋地做各种善事，修习奢摩他（止，禅定）、毗钵
English
English version: That which is accumulated is extinguished from consciousness. This person is unable to guard the hidden doors of the senses (eye, ear, nose, tongue, body, and mind), does not know moderation in food, constantly does not sleep during the first and last watches of the night, diligently engages in all kinds of evil deeds, does not cultivate Śamatha (tranquility, meditation) and Vipaśyanā (insight, wisdom), and cultivates improper attention. Such a person is extremely ignorant and deluded. What will happen when they die? They will be reborn as elephants, horses, camels, donkeys, sheep, deer, cattle, and pigs, etc. Because of this cause, things are like this. Again, it is asked: What causes one to be not extremely greedy? The answer is: If someone constantly approaches and cultivates the roots of goodness of non-greed, and does not approach and cultivate the roots of unwholesomeness of greed. They constantly approach and cultivate thoughts of renunciation, the causes of renunciation, and the seeking of renunciation, and do not diligently cultivate thoughts of desire, the causes of desire, and the seeking of desire. They diligently practice and cultivate non-adorned enjoyment in all worldly things, and do not diligently cultivate adorned enjoyment. They constantly contemplate all good dharmas, diligently cultivate Samādhi (meditation), and do not cultivate unwholesome dharmas. They guard the hidden doors of the senses, know moderation in food, constantly do not sleep during the first and last watches of the night, diligently engage in all kinds of good deeds, cultivate Śamatha (tranquility, meditation) and Vipaśyanā (insight, wisdom), diligently cultivate proper attention, and do not cultivate improper attention. Such a person is not extremely greedy. What will happen when they die? They will be reborn as immortals, renunciants, elders, etc., or be born in the ** heavens. Because of this cause, things are like this. Again, it is asked: What causes one to be not extremely angry? The answer is: If someone constantly approaches and cultivates the roots of goodness of non-anger, and does not approach and cultivate the roots of unwholesomeness of anger. They constantly approach and cultivate thoughts of non-anger, the causes of non-anger, and the seeking of non-anger, and do not diligently cultivate thoughts of anger, the causes of anger, and the seeking of anger. They constantly cultivate the practice of loving-kindness Samādhi (meditation), and do not become angry in inappropriate situations. They diligently cultivate non-harming dharmas, and do not cultivate harming dharmas. They guard the hidden doors of the senses, know moderation in food, constantly do not sleep during the first and last watches of the night, diligently engage in all kinds of good deeds, cultivate Śamatha (tranquility, meditation), and Vipaś --------------------------------------------------------------------------------
Chinese
舍那，于如理作意中勤行修作，于不如理作意中而不修作。此等之人，不极瞋恚。至灭谢已，当复云何？谓作仙人及出家人、诸长者等，或生色界天中。由此因故，其事如是。 又问：何因有不极痴者？答：谓若有人于无痴善根中近习修作，于痴不善根中不近习修作。于无害想、无害因、无害寻而乃近习亦复修作，于诸见中及怪异不祥等事悉不修作。以是缘故，而于缘生法门内心伺察，于五取蕴中谛观生灭无常之行，所谓此法是色所成，是色所集，从色所灭。如是受想行识所成，是识所集、从识所灭。此人于诸根隐密之门而常守护，饮食知量，初夜后夜常不睡眠勤行诸善，修奢摩他、毗钵舍那，于如理作意中勤行修作。此等之人，不极痴冥。至谢灭已，当复云何，谓作仙人及出家人、诸长者等，或生色、无色界天中。由此因故，其事如是。 对法大论中因施设门第八之一 总说颂曰： 先际秽气及坚重， 秽气上风而飘散， 充满出息入息俱， 昼夜鱼龟陆中等。 如佛所说。 佛告诸苾刍言：“汝诸苾刍！不能了知先际，皆因有、爱二法。于先际中若无有、爱，即后无所起。若能了知如是法者，即自思惟：‘于后际法，有爱为缘、为有相续，不了知邪？为无相续邪？’或 现代汉语译本 舍那，对于如理作意（yoniso-manasikara，如理思维）勤奋修行，对于不如理作意（ayoniso-manasikara，不如理思维）则不修行。这样的人，不会过于嗔恚。去世之后，将会怎么样呢？他们会成为仙人、出家人、长者等等，或者往生到梵天（Brahmaloka，色界天）。因为这个原因，事情就是这样。 又问：什么原因导致不会过于愚痴？答：如果有人对于无痴的善根亲近、学习和修行，对于愚痴的不善根不亲近、学习和修行。对于无害的想法、无害的原因、无害的寻思亲近、学习和修行，对于各种邪见以及怪异不祥的事情完全不修行。因为这个缘故，对于缘起法门内心仔细观察，对于五取蕴（panca-upadanakkhandha，构成经验的五种聚合）仔细观察生灭无常的现象，也就是观察此法是由色（rupa，物质形态）所形成，是由色所聚集，从色而灭。同样，受（vedana，感受）、想（sanna，认知）、行（sankhara，意志）、识（vinnana，意识）所形成，是由识所聚集，从识而灭。这个人对于诸根（indriya，感官）的隐秘之门常常守护，饮食知量，初夜后夜常常不睡眠，勤奋修行各种善法，修习奢摩他（samatha，止）和毗钵舍那（vipassana，观），对于如理作意勤奋修行。这样的人，不会过于愚痴。去世之后，将会怎么样呢？他们会成为仙人、出家人、长者等等，或者往生到色界天、无色界天（arupaloka，无物质的天界）。因为这个原因，事情就是这样。 《对法大论》中因施设门第八之一 总说颂曰： 先际秽气及坚重， 秽气上风而飘散， 充满出息入息俱， 昼夜鱼龟陆中等。 如佛所说。 佛告诉诸比丘（bhikkhu，出家修行者）们说：‘你们这些比丘！不能够了解先际（purvakoti，过去际），都是因为有（bhava，存在）和爱（tanha，渴爱）这两种法。在先际中如果没有有和爱，那么后来就不会有所生起。如果能够了解这样的法，就应该自己思考：‘在后际法（aparakoti，未来际）中，有爱作为缘、作为有相续的原因，是不了解呢？还是没有相续呢？’或者
English
English version Sena, diligently practices and cultivates right mindfulness (yoniso-manasikara), and does not practice and cultivate wrong mindfulness (ayoniso-manasikara). Such people are not extremely wrathful. After they die, what will happen? They will become hermits, renunciants, elders, etc., or be born in the Brahma heavens (Brahmaloka, realm of form). Because of this cause, things are like this. Furthermore, it is asked: What causes one to not be extremely ignorant? The answer is: If someone cultivates and practices proximity to the wholesome root of non-ignorance, and does not cultivate and practice proximity to the unwholesome root of ignorance. They cultivate and practice proximity to harmless thoughts, harmless causes, and harmless reflections, and do not cultivate any views or strange and inauspicious matters. Because of this reason, they carefully observe the Dharma gate of dependent origination in their minds, and contemplate the impermanent nature of arising and ceasing in the five aggregates of clinging (panca-upadanakkhandha, the five aggregates that constitute experience), namely, this Dharma is formed by form (rupa, material form), is gathered by form, and ceases from form. Likewise, feeling (vedana, sensation), perception (sanna, cognition), volition (sankhara, volitional formations), and consciousness (vinnana, consciousness) are formed, gathered, and cease from consciousness. This person constantly guards the hidden doors of the senses (indriya, faculties), knows moderation in eating, and diligently practices wholesome deeds without sleeping in the early and late watches of the night, cultivates samatha (samatha, tranquility) and vipassana (vipassana, insight), and diligently practices right mindfulness. Such people are not extremely ignorant. After they die, what will happen? They will become hermits, renunciants, elders, etc., or be born in the realms of form and the formless realms (arupaloka, immaterial realms). Because of this cause, things are like this. The Eighth Section on the Establishment of Causes in the Abhidharma-maha-vibhasa-sastra Summary Verse: The foul air and heaviness of the prior limit, The foul air is scattered by the upper wind, Filling both outgoing and incoming breaths, Like fish and turtles on land day and night. As the Buddha said. The Buddha told the monks (bhikkhu, ordained practitioners): 'You monks! Not being able to understand the prior limit (purvakoti, past extremity) is all because of these two dharmas: existence (bhava, being) and craving (tanha, thirst). If there is no existence and craving in the prior limit, then nothing will arise later. If you can understand such a Dharma, then you should think to yourselves: 'In the Dharma of the posterior limit (aparakoti, future extremity), is craving the cause and the reason for the continuation of existence, or is there no continuation?'' Or --------------------------------------------------------------------------------
Chinese
有答言：‘此无相续。’何所以邪？谓不了知故。于无明中诸众生类，乃起是念：‘我过去世为有为无？’若过去世有，此即是常。若过去世无，此即是断。而乃诸行或有因邪？若彼诸行先有因者，然亦诸行先无有因。是故若能了知先际，即诸行本来而无有因。” 又问：何因未离欲者当趣灭已，火焚身时，而有秽气周遍充塞；已离欲者火焚身时，而无秽气周遍充塞？答：未离欲者，谓以身中精血不净而有流散，以流散故，火焚身时风飘秽气而有充塞，故使大威力诸天不来勤勇作供养事。何以故？秽气未散故。已离欲者，当趣灭已，身无精血不净流散。以不流散故，火焚身时而无秽气，是故大威力诸天悉来勤勇作供养事。何以故？无秽气故。 又问：何因未离欲者，当趣灭已，身体坚重而不调畅；已离欲者，当趣灭已，身体调畅而不坚重？答：未离欲者，上风吹鼓内入其身，是故坚重而不调畅。已离欲者，当趣灭已，止摄外风，身得调畅而无坚重。由此因故，其事如是。 施设论卷第四 大正藏第 26 册 No. 1538 施设论 施设论卷第五 译经三藏朝散大夫试光禄卿光梵大师赐紫沙门臣惟净等奉 诏译 对法大论中因施设门第八之二 又问：何因未离欲 现代汉语译本：有人回答说：‘这是没有相续的。’为什么呢？因为不了解的缘故。在无明（avidyā，指对事物真相的迷惑）中的众生，才会产生这样的念头：‘我过去世是有还是没有？’如果过去世有，这就是常（nitya，永恒不变）。如果过去世没有，这就是断（uccheda，彻底断灭）。那么，诸行（saṃskāra，一切有为法）是否有因呢？如果这些诸行先前有因，那么这些诸行先前就没有因。因此，如果能够了解先际（pūrvānta，过去世的开端），就会明白诸行本来就没有因。” 又问：为什么没有离欲（vītarāga，断除欲望）的人在趋向灭尽（nirvāṇa，涅槃）后，火焚烧身体时，会有秽气（aśuci，不净之气）弥漫；而已经离欲的人火焚烧身体时，却没有秽气弥漫？答：没有离欲的人，是因为身体中的精血不净流散，因为流散的缘故，火焚烧身体时风吹动秽气而弥漫，所以使得大威力的诸天（deva，天神）不来勤奋地作供养。为什么呢？因为秽气没有散去。已经离欲的人，在趋向灭尽后，身体没有精血不净流散。因为不流散的缘故，火焚烧身体时就没有秽气，所以大威力的诸天都来勤奋地作供养。为什么呢？因为没有秽气。” 又问：为什么没有离欲的人，在趋向灭尽后，身体坚硬沉重而不调畅；已经离欲的人，在趋向灭尽后，身体调畅而不坚硬沉重？答：没有离欲的人，上风吹动鼓胀进入身体，所以坚硬沉重而不调畅。已经离欲的人，在趋向灭尽后，止息收摄外风，身体变得调畅而没有坚硬沉重。因为这个原因，事情就是这样。” 《施设论》卷第四 《大正藏》第 26 册 No. 1538 《施设论》 《施设论》卷第五 译经三藏朝散大夫试光禄卿光梵大师赐紫沙门臣惟净等奉 诏译 《对法大论》中因施设门第八之二 又问：为什么没有离欲...