Chinese
又问：何因有一类树其叶极大，一类不大。答：谓有树木，地界温暖、水界增涌、火界调顺、风界稳平，故树叶大。谓有树木，地不温暖、水不增涌、火不调顺、风不稳平，故叶不大。由此因故，其事如是。 又问：何因有一类树其花茂盛，一类无花。答：谓一类树，殊妙高耸，故花茂盛。有一类树，状不殊妙，复不高耸，故彼无花。由此因故，其事如是。 又复何因有一类树有其果实，一类无果？答：谓一类树，味界增盛，彼即有果。有一类树，味界不增，故无其果。由此因故，其事如是。 又问：何因有一类树花有妙香，一类无香？答：有一类花，本状殊妙，不为火损，故有妙香。有一类花，本非殊妙，复为火损，故无妙香。由此因故，其事如是。 又问：何因有一类果足其嘉味，一类无味？答：有一类果，味为火损，其果无味。有一类果，不为火损，其果有味。由此因故，其事如是。 余诸花果色香味等，有无亦然。 对法大论中因施设门第十一 总说颂曰： 佛世尊及声闻众， 化人所食四大种， 隐没烟及火炽然， 最后如空无表现。 又问：何因佛世尊者，善能化彼所化之人，妙色端严人所乐见，具大人相庄严其 现代汉语译本： 因缘是这样的： 又问：什么原因导致一类树的叶子极大，而另一类树的叶子不大？答：因为有些树木，地界的温暖、水界的增涌、火界的调顺、风界的稳平，所以树叶就大。有些树木，地界不温暖、水界不增涌、火界不调顺、风界不稳定，所以叶子就不大。因为这个原因，事情就是这样。 又问：什么原因导致一类树的花朵茂盛，而另一类树没有花？答：因为一类树，特别美好高耸，所以花朵茂盛。有一类树，形状不美好，也不高耸，所以就没有花。因为这个原因，事情就是这样。 又问：又是什么原因导致一类树有果实，而另一类树没有果实？答：因为一类树，味界增盛，所以就有果实。有一类树，味界不增盛，所以就没有果实。因为这个原因，事情就是这样。 又问：什么原因导致一类树的花有美妙的香味，而另一类树没有香味？答：因为一类花，原本的形状就美好，没有被火损害，所以有美妙的香味。有一类花，原本就不是特别美好，又被火损害，所以就没有美妙的香味。因为这个原因，事情就是这样。 又问：什么原因导致一类果实具备美好的味道，而另一类没有味道？答：因为一类果实，味道被火损害，所以果实没有味道。有一类果实，没有被火损害，所以果实有味道。因为这个原因，事情就是这样。 其余的花果的颜色、香味等，有或没有也是同样的道理。 《对法大论》中因施设门第十一 总说偈： 佛世尊及声闻众， 化人所食四大种， 隐没烟及火炽然， 最后如空无表现。 又问：什么原因导致佛世尊（Buddha-世尊）能够很好地化度他所化的人，使他们容貌美丽端庄，令人喜爱，具备大丈夫相来庄严他们？
English
English version: Thus it is because of this cause. Furthermore, it is asked: What is the cause for some trees having extremely large leaves, while others do not? The answer: It is because some trees have warmth in the earth element, abundant water element, harmonious fire element, and stable wind element, thus their leaves are large. Some trees lack warmth in the earth element, do not have abundant water element, have disharmonious fire element, and unstable wind element, thus their leaves are not large. Because of this cause, thus it is. Furthermore, it is asked: What is the cause for some trees having abundant flowers, while others have no flowers? The answer: It is because some trees are especially beautiful and tall, thus their flowers are abundant. Some trees are not especially beautiful, nor are they tall, thus they have no flowers. Because of this cause, thus it is. Furthermore, it is asked: What is the cause for some trees having fruit, while others have no fruit? The answer: It is because some trees have an abundance of the taste element, thus they have fruit. Some trees do not have an abundance of the taste element, thus they have no fruit. Because of this cause, thus it is. Furthermore, it is asked: What is the cause for some trees having flowers with wonderful fragrance, while others have no fragrance? The answer: It is because some flowers are originally beautiful in form and are not damaged by fire, thus they have wonderful fragrance. Some flowers are not originally beautiful and are damaged by fire, thus they have no wonderful fragrance. Because of this cause, thus it is. Furthermore, it is asked: What is the cause for some fruits possessing excellent flavor, while others have no flavor? The answer: It is because some fruits have their flavor damaged by fire, thus the fruit has no flavor. Some fruits are not damaged by fire, thus the fruit has flavor. Because of this cause, thus it is. The presence or absence of other qualities such as color and fragrance in flowers and fruits is also the same principle. From the *Abhidharma-mahāvibhāṣā-śāstra* (对法大论), Eleventh Section on the Establishment of Causes. Summary Verse: The Buddha-世尊 (Buddha-World Honored One) and the assembly of *śrāvakas* (声闻众), the four great elements of food transformed, disappearing smoke and blazing fire, ultimately like space without manifestation. Furthermore, it is asked: What is the cause for the Buddha-世尊 (Buddha-World Honored One) being able to skillfully transform those whom he transforms, making them beautiful and dignified, pleasing to behold, and adorned with the marks of a great man? --------------------------------------------------------------------------------
Chinese
身。若佛语言，化人即默；若化人语，佛即默然。彼声闻弟子，亦能化彼所化之人，色相端严，剃发被衣作沙门相。何故能化之者语言，所化之者亦言；能化之者若默，所化之者亦默。答：佛世尊者，常住三摩地，心自在故，若入若出速疾无碍，于一切时不舍所缘。声闻即不然，不同世尊具一切智、智心得自在、已到彼岸。由此因故，佛所化人妙色端严，语时能默、默时能语。而彼声闻所化之人，虽复色相端严剃发被衣，然能化之者，语即能语、默即还默，不自在故。 或有问言：若佛所化如声闻所化、声闻所化如佛所化者，可说具四大种、或不具邪？答：具四大种。 又问：所化之者，说所造色、或不说邪？答：说所造色。 又问：所化之者，有思惟邪、无思惟邪？答：此有二种所起：一者缘持；二者想成。若缘持所起者，即有思惟。若想成所起者，即无思惟。 又问：彼所化者，如何得心自在？答：此有二种所起：一者缘持；二者想成。若缘持所起，彼所化者即心自在。若想成所起，彼所化者心不自在。 又问：所化之者，中间分位说具四大种、或不具邪？答：说具四大种。 又问：中间分位，说所造色、或不说邪？答：说所造色。 又问：中间分位，有思惟邪、无 现代汉语译本： 身。如果佛说话，化人就沉默；如果化人说话，佛就沉默。那些声闻弟子（Śrāvakā，听闻佛陀教诲的弟子），也能化作他们所化之人，色相端正庄严，剃除须发，身披袈裟，做沙门（Śrāmaṇa，出家修行者）的形象。为什么能化之人说话时，所化之人也说话；能化之人沉默时，所化之人也沉默？回答：佛世尊（Buddha-lokanātha，对佛的尊称）常住在三摩地（Samādhi，禅定），心自在的缘故，进入或出来都迅速无碍，在一切时都不舍弃所缘。声闻弟子就不是这样，不同于世尊具足一切智（Sarvajña，对佛的尊称）、智慧和心都自在、已经到达彼岸。因为这个原因，佛所化之人，容貌美好端正庄严，说话时能沉默，沉默时能说话。而那些声闻弟子所化之人，即使容貌端正庄严，剃除须发，身披袈裟，然而能化之人说话时，他们才能说话；能化之人沉默时，他们就沉默，因为不自在的缘故。 或者有人问：如果佛所化之人如同声闻所化之人，声闻所化之人如同佛所化之人，那么可以说他们具有四大种（Mahābhūta，构成物质世界的地、水、火、风四种元素），或者不具足吗？回答：具足四大种。 又问：所化之人，可以说他们具有所造色（Upādāyarūpa，由四大种所生的色法），或者不能说吗？回答：可以说他们具有所造色。 又问：所化之人，有思惟吗？或者没有思惟吗？回答：这有两种情况：一是缘持所起；二是想成所起。如果是缘持所起，就有思惟。如果是想成所起，就没有思惟。 又问：那些所化之人，如何才能得到心自在？回答：这有两种情况：一是缘持所起；二是想成所起。如果是缘持所起，那些所化之人就能心自在。如果是想成所起，那些所化之人就不能心自在。 又问：所化之人，在中间状态时，可以说他们具有四大种，或者不具足吗？回答：可以说他们具有四大种。 又问：在中间状态时，可以说他们具有所造色，或者不能说吗？回答：可以说他们具有所造色。 又问：在中间状态时，有思惟吗？或者没有思惟吗？
English
English version: Body. If the Buddha speaks, the manifested being is silent; if the manifested being speaks, the Buddha is silent. Those Śrāvakās (Disciples who hear the Buddha's teachings) can also transform into those they manifest, with dignified and beautiful appearances, shaved heads, and wearing robes, appearing as Śrāmaṇas (Wandering ascetics). Why is it that when the transformer speaks, the transformed also speaks; when the transformer is silent, the transformed is also silent? Answer: The Buddha-lokanātha (World protector Buddha) constantly abides in Samādhi (Concentration), because the mind is free, entering and exiting swiftly without obstruction, never abandoning the object of focus at any time. The Śrāvakās are not like this, differing from the Buddha who possesses Sarvajña (Omniscience), whose wisdom and mind are free, and who has reached the other shore. Because of this reason, the beings manifested by the Buddha have beautiful and dignified appearances, able to be silent when speaking and speak when silent. However, those manifested by the Śrāvakās, even if they have dignified and beautiful appearances, shaved heads, and wear robes, can only speak when the transformer speaks; when the transformer is silent, they are silent, because they are not free. Or someone may ask: If the beings manifested by the Buddha are like those manifested by the Śrāvakās, and the beings manifested by the Śrāvakās are like those manifested by the Buddha, can it be said that they possess the four great elements (Mahābhūta, the four elements of earth, water, fire, and wind that constitute the material world), or do they not possess them? Answer: They possess the four great elements. Again, it is asked: Can it be said that the manifested beings possess derived form (Upādāyarūpa, form derived from the four great elements), or can it not be said? Answer: It can be said that they possess derived form. Again, it is asked: Do the manifested beings have thought, or do they not have thought? Answer: There are two kinds of arising: one arises from conditioned support; the other arises from conceptual formation. If it arises from conditioned support, then there is thought. If it arises from conceptual formation, then there is no thought. Again, it is asked: How can those manifested beings attain freedom of mind? Answer: There are two kinds of arising: one arises from conditioned support; the other arises from conceptual formation. If it arises from conditioned support, those manifested beings can have freedom of mind. If it arises from conceptual formation, those manifested beings do not have freedom of mind. Again, it is asked: In the intermediate state, can it be said that the manifested beings possess the four great elements, or do they not possess them? Answer: It can be said that they possess the four great elements. Again, it is asked: In the intermediate state, can it be said that they possess derived form, or can it not be said? Answer: It can be said that they possess derived form. Again, it is asked: In the intermediate state, is there thought, or is there no thought? -------------------------------------------------------------------------------- 思惟邪？答：此有思惟。
Chinese
又问：中间分位，如何得心自在？答：随能化者自心自在故。 又问：所化之者，食于藏腹如何销散？以是化故。答：此有二种所起：一者缘持；二者想成。若缘持所起者，食即销散。若想成所起者，食即不散。 又问：彼所化人，何时即隐？答：此有二种所起：一者缘持；二者想成。若想成所起者，彼即能隐。若缘持所起者，或隐不隐。 问：至何时隐？答随能化者，若天、若人、若阿修罗，或善相、或恶相，彼隐即隐。何故不隐邪？答：中间最后相去悬远，乃至还归自相而住，此即不隐。 又问：何因圣人化火之时，为有烟不？答：能化之者心自在故，随其所化而即有烟。由此因故，其事如是。 又问，何因化火之时，火炽焰不？答：能化之者心自在故，随其所化火即炽焰。由此因故，其事如是。 又问：何因化火之时，唯烧自身及自衣饰，不烧他者？答：随能化者其心自在、意所乐故，唯烧自身及自衣饰。由此因故，其事如是。 又问：何因圣人化火爇其身时，但观虚空，外无所有影像，及余悉无表现？答：圣人化火之时，地方分位行坐等处，悉以化所成火混一火界，普皆焚爇，但观虚空外无所有影像，及余悉无表现。由此因故， 现代汉语译本 问：这是思惟（Sīwéi，思考）吗？答：这里有思惟。 又问：在中间的分位上，如何才能获得心的自在？答：随着能化现者自身的心自在的缘故。 又问：所化现出来的人，吃进肚子里的食物如何消化散去？因为这是化现出来的缘故。答：这有两种情况：一是缘持（Yuán chí，因缘保持），二是想成（Xiǎng chéng，由意念形成）。如果是缘持所产生的，食物就会消化散去。如果是想成所产生的，食物就不会散去。 又问：那些被化现出来的人，什么时候会隐没消失？答：这有两种情况：一是缘持，二是想成。如果是想成所产生的，他们就能隐没消失。如果是缘持所产生的，或者隐没，或者不隐没。 问：到什么时候隐没？答：随着能化现者，无论是天（Tiān，天神）、人（Rén，人类）、阿修罗（Āxiūluó，一种神道），无论是好的相貌还是坏的相貌，他们隐没就隐没。为什么不隐没呢？答：中间最后相去遥远，乃至还归于自身本来的相貌而住，这样就不会隐没。 又问：什么原因导致圣人化现火的时候，会有烟吗？答：因为能化现的人心自在的缘故，随着他所化现的事物而有烟。因为这个原因，事情就是这样。 又问：什么原因导致化现火的时候，火焰会炽盛燃烧吗？答：因为能化现的人心自在的缘故，随着他所化现的事物，火就会炽盛燃烧。因为这个原因，事情就是这样。 又问：什么原因导致化现火的时候，只燃烧自身和自己的衣物装饰，而不燃烧其他人？答：随着能化现的人他的心自在，意念所喜好的缘故，只燃烧自身和自己的衣物装饰。因为这个原因，事情就是这样。 又问：什么原因导致圣人化现火焚烧自身时，只是观照虚空，外面没有所有影像，以及其余一切都没有表现出来？答：圣人化现火的时候，地方分位、行走坐卧等处，都用化现所成的火与火界融为一体，普遍地焚烧，只是观照虚空，外面没有所有影像，以及其余一切都没有表现出来。因为这个原因，事情就是这样。